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BAPTIST  CHUECH, 


THE 


CHRISTIAN'S  HOME 


BY 

ROBERT  tMlIDDLEDITCH, 

AUTHOR   OF    "a  PEDO-BAPTIST   CHURCH   NO   HOME   FOR  A 
BAPTIST,"   AND    "THE   WORLDS   REVOLUTION." 


SECOND  EDITION. 


CHARLESTON,    S.  C.  : 
SOUTHERN  baptist  PUBLICATION  SOCIETY 

1854 


Enterkd  according  to  Act  of  CongresSj  in  the  year  1S32. 

By  EDWARD   H.    FLETCHr,.R, 

In  tlie  Cierk'3  Office  of  the  District  Court  of  the  United  States,  for  the 
Southern  District  of  New  York. 


Stereotyped  "by  Vincent  L.  .-J.!.!!, 

128  Julton-strset.  U.  1 


PRE  F,AC  B. 


"What  bigotry!"  Such  will, 
exclamation  of  not  a  few,  as  the  eye  glances  on^'^ije^FtitlSf^ge 
of  this  little  volame.  To  some  it  may  be  a  card  of  introduc- 
tion, so  really  repulsive,  that  they  will  not  permit  themselves 
any  farther  acquaintance. 

Many  persons  consider  every  one  who  contends  earnestly 
for  a  principle,  which  they  slight  or  deny,  amenable  to  the 
accusation  of  bigotry ;  but  men  of  proper  discrimination  will 
deem  no  one  justly  obnoxious  on  this  score,  for  steadfastly 
maintaining  doctrines  and  principles  which  have  the  sanction 
of  the  word  of  God.  If  in  this  work,  anything  is  advocated, 
which  is  foreign  to  Scripture,  no  one  will  more  readily  acknowl- 
edge the  justice  of  the  charge  of  bigotry  than  the  writer ;  but 
any  views  it  presents,  which  the  sacred  volume  sustains,  even 
if  treated  by  the  mass  of  Christendom  as  of  little  importance, 
he  trusts  that  regard  for  the  Divine  wisdom,  which  has  given 
them  a  place  in  so  holy  a  book,  will  forbid  one  word  of  apology, 
though,  his  course  seems  to  necessitate  the  unpleasant  alterna- 
tive of  a  serious  condemnation,  of  many  of  the  excellent  of 
the  earth. 

While  all  Baptists  cheerfully  admit  that  other  evangelical 
denominations  hold  principles  wcrthy  of  the  widest  accept- 
ance, they  would,  nevertheless,  be  unfaithful  to  their  trust,  if 
while  cordially  conceding  this  they  did  not  avow  their  convic- 
tion, that  in  connexion  with  all  that  is  valuable  and  true, 
which  may  be  found  in  other  denominations,  the  very  peculi- 
arities which  appear  so  undesirable  to  many,  give  their  own 
an  enviable  superiority. 

Some  who  sympathize  with  the  Church  principles  main- 
tained in  this  work,  may  inquire  the  reason  of  another  pub- 
lication on  a  subject  on  which  valuable  treatises  are  already 
before  the  public.     The  excellency  of  these  works  is  cheer- 


PREFACE.  If 

fully  admitted.  Those  of  Messrs.  Crowell  and  Reynolds 
have  done  good,  and  will  probably  continue  to  do  good,  while 
this  fulfills  a  far  less  useful  ministry,  and  when  no  man  shall 
see  it  more.  Other  works,  very  properly,  have  much  to  say 
on  the  Church  in  its  constitution  and  its  rights,  in  the  present, 
the  endeavor  is  made  to  exhibit  the  Church  in  its  adaptation  to 
the  individual.  While  to  the  eye  of  the  Romish  priest  man  is 
made  for  the  Church ;  to  the  view  of  one  who  reads  the  New 
Testament  for  himself,  the  church  is  made  for  the  man. 

The  author  has  also  been  induced  to  prepare  this  volume 
irom  a  belief  of  the  truthfulness  of  the  opinion  which  generally 
prevails,  that  Baptists,  having  been  compelled  to  say  so  much 
in  testifying  to  the  Christian  world  on  the  importance  of  regard 
to  the  New  Testament,  with  respect  to  an  ordinance  which  they 
believe  to  be  dangerously  perverted,  have  not  presented  so 
clear  and  earnest  a  testimony  concerning  their  Church  princi- 
ples as  it  behooves  them. 

Another  consideration  of  a  personal  character  has  urged 
the  writer  to  this  imperfect  performance.  A  former  work  en- 
titled, "  A  Pedo-baptist  Church,  No  Home  for  a  Baptist,"  has 
been  honored  with  a  sale  of  some  thousands,  since  its  issue  by 
the  American  Baptist  Publication  Society.  But  in  calling  men 
from  the  pursuit  of  a  home  in  one  direction,  the  .writer  would 
not  desire  to  intimate,  even  by  the  wording  of  a  title,  that  there 
is  "  No  Home"  for  them  any  where.  He  would  neither  have 
a  Baptist,  nor  any  other  Christian  without  an  ecclesiastical 
home,  and,  thereiore,  he  has  now  attempted  to  delineate  a 
spiritual  house,  which  he  believes  is  adapted  for  the  home  not 
only  of  every  Baptist,  but  of  all  who  loving  our  Lord  Jesus  in 
sincerity,  are  willing  to  give  evidence  of  it  by  keeping  His 
commandments. 

Red  Bank,  N.  J.,  September,  1853. 


CHAPTER  I. 

THE   FIRST    WANT   AND    ITS    DIFFICULTIES, 


CHAPTER  n. 

BAPTIST   CHURCH   PRINCIPLES 25 

CHAPTER  HI. 

RIGHTS 43 

CHAPTER  IV. 

COMFORT 78 

CHAPTER  V. 

PIETY 106 

CHAPTER  VI. 

USEFCTLNESS 139 

CHAPTER  VII. 

INFLUENCE 1 49 


THE  CHRISTIAN'S^'^ff^^ 


CHAPTER    I. 

THE    FIRST    WANT    AND    ITS    DIFFICUTIES. 

Society  is  a  divine  institution.  In  the  dawn  of 
existence  we  feel  the  necessity  of  its  sympathies ; 
and  when  the  sun  of  life  is  going  down,  none  can 
tell  how  much  human  forms  and  voices  cheer  the 
spirit  as  it  meets  the  last  enemy.  Man  is  made 
for  society.  The  mind  deprived  of  association 
speedily  sinks  into  vacancy  and  despair.  Sorrows 
are  more  endurable,  and  joys  yield  a  richer  reve- 
nue of  satisfaction,  when  others  share  them  with  us. 
In  even  the  smallest  affairs  of  life,  Society  con- 
iributes  greatly  to  our  comfort.  ■  He  who  returned, 
bearing  the  sheep  that  was  lost,  could  not  deposit 
his  burden  in  the  fold  and  indulge  in  quiet  felicita- 
tions on  the  success  of  his  search,  but  he  "  calleth 
together  his  neighbors  and  friends." 


8  A     BAPTIST     CHURCH, 

With  regard  to  matters  of  absorbing  interest, 
the  action  of  this  social  law  is  especially  manifest. 
No  sooner  does  a  sentiment  obtain  great  importance 
in  our  minds,  than  it  prompts  us  to  seek  the  com- 
pany of  others  who  share  our  conviction  of  its 
value.  In  accordance  with  this  powerful  impulse, 
the  first  want  of  which  the  regenerated  man  is 
conscious,  is  that  of  union  with  Christians.  So 
has  it  ever  been  with  those  who  have  received  the 
truth  in  Jesus.  Primitive  believers,  immediately 
on  their  reception  of  the  Gospel,  were  drawn  "  to- 
gether." Their  union  did  not  arise  from  the  mere 
prudential  considerations  of  common  danger,  so 
much  as  from  the  identity  of  their  religious  con- 
victions. They  had  all  passed  through  similar 
processes  of  thought,  and  had  arrived  at  the  same 
persuasion.  Their  reception  of  Christianity  not 
only  separated  them  from  an  "  untoward  genera- 
tion," but  it  made  them  one  in  emotions  and 
desires,  the  most  sacred  and  abiding.  They  all 
submitted  to  the  same  authority, — Jesus  was  their 
Head.  They  were  members  of  His  body,  and 
consequently  members  one  of  another.  Though 
the  divine  life  existed  in  individual  souls,  they 
could  not  be  solitary  units.  They  were  "  added  " 
together.  ''  The  power  of  the  newly-awakened 
feeling  of  Christian  fellowship,  the  feeling  of  the 


THE     christian's     HOME.  9 

common  grace  of  redemption,  outweighed  all  other 
persona^and  public  feelings,  and  all  other  relations 
were  subordinated  to  this  one  great  relation."* 

The  fact  that  an  instinct  of  our  nature  impels 
us  to  fellowship  with  other  Christians,  is  not,  how- 
ever, sujBficient  for  our  guidance.  It  has  been 
needful,  sometimes,  that  principles  indigenous  to 
the  human  constitution  be  overcome  in  the  cause 
of  religion.  A  strong  attachment  to  life  is  im- 
planted in  our  nature,  yet  frequently  believers 
have  done  well  not  to  count  their  lives  dear  unto 
themselves.  A  stronger  motive  to  fellowship  pre- 
sents itself  to  Christians,  than  any  which  springs 
from  the  yearning. of  their  own  natures.  It  is  the 
will  of  their  Lord.  His  followers  "  companied  " 
together.  They  formed  a  holy  society,  and  re- 
ceived from  him  peculiar  manifestations  of  favor. 
So  his  Apostles,  acting  under  His  direction,  re- 
garded the  disciples  whom  they  made  and  baptized 
as  incorporated  in  one.  The  epistles  delivered  by 
inspiration  are,  in  general,  addresses  to  churches. 
It  is,  therefore,  evidently  the  will  of  Christ  that 
Christians  enter  into  these  relationships. 

That  important  grace  of  character,  "  Love  to 
tlie  brethren,"  can  have  no  suitable  expression  in 
those  who  refrain  from  a  visible  union  with  them. 
*  Neander. 


10  A     U  A  P  T  I  S  T      C  H  U  K  C  H  , 

And,  more  than  this,  though  an  individual  present 
to  the  world,  a  living  portraiture  of  moral  excel- 
lence, yet  if  not  publicly  "  with  "  the  disciples  of 
Christ,  he  fails  to  give  that  testimony,  to  the 
transforming  influence  of  the  Gospel,  which  fidelity 
to  his  Lord  demands.  The  virtues  of  Christians, 
not  avowedly  such,  have  often  afforded  the  world 
an  excuse  for  despising  the  Church  of  God,  when, 
had  that  course  which  is  consistent  with  Christian 
obligation  been  taken,  these  persons  w^ould  have 
added  to  the  power  of  its  influence,  and  the  Sa- 
viour would  have  been  "  glorified  in  them." 

But  presuming  that  a  disciple  of  the  Saviour 
recognises  the  obligations  of  church  membership, 
he  may  nevertheless  find  a  difficulty  in  deciding 
what'  existing  religious  body  he  shall  join.  Can 
he  find  in  all  denominations  the  same  advantages 
for  his  spiritual  welfare  ?  Decidedly  not.  We  are 
far  from  predicating  that  salvation  can  only  be 
found  in  any  one  church  on  earth.  The  New  Tes- 
tament does  not  present  one  earthly  organization 
as  the  sole  spiritual  society.  It  recognises  many 
which,  being  conformed  to  its  model,  were  alike 
true  churches.  Rome  may  proclaim  her  infallibility, 
and  assure  the  inquirer  that  within  her  pale  is  safety, 
while  all  beside  but  hasten  his  career  to  perdition.; 
and  Episcopacy,  as  if  it  had  caught  her  echo,  may 


THE     CHRISTIAN's'hOIME.  H 

claim  the  title,  and  appropriate  all  the  promises 
which  are  addressed  to  "  the  Church,"  but  we  have 
yet  to  discover  anything  in  scripture  which  leads 
us  to  the  belief  that  salvation  is  the  heritage  of 
any  sect  exclusively.     That  there  is  no  salvation 
%ut  of  the   Church  we   admit,   but  what   is   that 
Church  ?     It  is  not  a  church  under  the  guidance 
of  fallible  men,  but  it  is  "  the  Church  which  Christ 
purchased  Avith  his  own  blood,"  composed  t)f  the 
good   and   the   holy   of  all   ages.      Without   this 
Church  there  can  be  no  salvation,  for  it  embraces 
every  sinner  who  believes  to  the  saving  of  the  soul. 
But  it  is  not  to  be  supposed  that  all  organiza- 
tions bearing  the  name  of  churches,  are  equally 
well  adapted   to   nurture   the   spiritual   life.      A 
specious  simile,  which  represent   the   Church  as 
^^bearing   the   same   relation   to   the   spiritual   life 
which  the  husk  does  to  the  kernel  of  grain,  is  often 
employed.     But  those  who  use  it,  seem  to  forget 
that  lesson  which  the  Apostle  teaches,  concerning 
all  grain,  that  God  "  giveth  it  a  body  as  it  hath 
pleased  him,  and  to  every  seed  his  own  body ;" 
and  just  as  the  wheat  folded  in  the  increments  of 
a  mummy,  though  retaining  its  vital  principle,  may 
remain  for  ages  without  germinating  ;  so  it  is  pos- 
sible for  human  wisdom  to  practice  on  the  Church, 
and  make  such  additions  to  the  natural  husk  that 


12  A     BAPTIST      CHURCH, 

there-  shall  be  no  proper  development  of  the  Divine 
life.  It  has  been  well  remarked  that  "  our  salva- 
tion does  not  depend  on  our  adherence  to  any 
church,  but  our  edification  and  comfort  may." 
Well,  likewise,  does  a  distinguished  writer,  in  re- 
ferring to  the  prevalent  disposition  to  make  noth- 
ing of  diiferences  between  religious  bodies,  declare 
that  "  such  a  spirit  is  a  conspiracy  against  the 
throne  of  truth,  and  is  the  first  step  towards  a 
complete  abandonment  of  right  sentiments."* 

The  existence  of  a  religious  body  is  of  itself  the 
evidence  that  it  claims  an  excellency  which  it  does 
not  deem  others  to  possess.  No  one  doubts  that 
such  is  the  claim  of  Rome,  and  the  adherents  of 
other  denominations  are  not  slow  to  testify  of  the 
superiority  of  their  own  communions.  Presby- 
terians make  no  claim  to  the  same  exclusive  au- 
thority for  their  churches,  which  are  uttered  by 
Romanists  and  some  Episcopalians,  yet,  in  general, 
they  attach  great  importance  to  the  character  of 
their  church  government,  and  claim  that  in  the 
solidity  of  ministerial  education  and  faithfulness 
to  orthodox  principles,  they  have  a  great  vantage 
ground.  Methodism  never  tires  of  repeating  the 
cry  of  her  founder,  "  The  best  of  all,  God  is  witli 
us."     Such  being  the  case  with  regard  to  others, 

*  J.  A.  James. 


THE      christian's      HOME.  13 

it  is  no  cause  of  wonder  that  the  Baptist  denomina- 
tion is  embalmed  in  the  afifections  of  tens  of  thou- 
sands in  our  land. 

In  the  midst  of  voices  which  cry  "  Lo  here  '^  an.d 
"  Lo  there,"  how  shall  the  inquirer  decide  where 
to  seek  the  fellowship  and  privileges  which  his 
renewed  nature  craves'?  It  is  evident  that  some 
must  he  in  error,  for  truth  is  always  one..  In.  re- 
ligious as  well  as  secular  controversies-  he  Avill 
discover  imperfection  in  advocates.  Vi8^x)ry,  it  is 
to  he  feared,  has  been  often  more  eaj-ed  for  than 
Truth.  Even  in  those  matters  where  it  is  of  the 
utmost  importance,  care  has  not  always  been 
taken  to  demonstrate  the  legitimacy  of  arguments^ 
and  the  principle  on  which  inferences  have  been 
drawn  from  them  has  been  very  open  to  objection. 
Much  has  also  been  taken  for  granted  which  ought 
first  to  have  been  proved. 

The  first  idea  of  a  thoughtful  mind  would  be  to 
seek  in  the  Scriptures  for'  guidance  by  which  to 
form  a  judgment  as  to  the  Church  with  which  it 
is  best  to  unite.  Various  considerations  present 
themselves,  why  we  should  expect  to  find  in  Scrip- 
ture some  principle  by  which  churches  are  to  be 
formed  and  regulated.  The  character  on  which  a 
Christian  society  is  based,  and  the  government  it 
adopts,  has  too  mush  relation  to  the  body  of  Christj 


14  A     BAPTIST     CHURCH, 

promoting  or  retarding  its  growth,  for  us  to  be  able 
to  receive  the  opinion  that  the  Holy  Ghost  has  not 
given  us  a  revelation  of  the  model  most  agreeable 
to  the  Divine  mind.  The  judgment  of  man  has 
committed  errors  too  egregious  for  any  one,  who 
gives  the  matter  a  serious  consideration,  to  believe 
that  he  has  wisdom  to  devise  plans  for  the  con- 
servation of  vital  godliness,  or  for  its  advancement 
in  its  most  beneficent  forms  in  the  earth.  Beside 
all  this,  believers  acknowledge  "  one  King  Jesus," 
who  is  ^*  Head  over  all  things,"  to  the  Church,  and 
we,  can  scarcely  conceive  that  the  citizens  of  His 
kingdom,  can,  without  organization  or  laws,  dis- 
charge the  duties  of  their  honorable  enfranchise- 
ment. Seeing  it  is  "  not  of  this  world,"  there  is 
especial  necessity  for  an  authoritative  revelation 
for  the  guidance  of  its  subjects. 

In  accordance,  therefore,  with  this  conviction  of 
the  necessity  of  a  revelation  to  guide  believers,  in 
respect  to  the  corporate  existence  Religion  is  to 
bear,  Christians  generally  assume  that  an  organi- 
zation may  be  clearly  traced  in  the  New  Testa- 
ment. There  are,  however,  exceptions.  Some 
make  the  Church,  if  not  altogether  the  offspring  of 
expediency,  in  every  way  subject  to  it.  This  is 
the  very  last  ground  on  which  a  Protestant  church 
should  rest.     Romanism,  by  the  authority  which  it 


THE      christian's     HOME.  15 

usurps  for  the  Churcli,  has  made  developments  of 
expediency  which  render  it  evident  that  it  tends  to 
subordinate  the  most  sacred  principle  to  its  rule. 
In  general,  men  have  come  to  the  opinion  that  there 
is  no  revelation  on  the  subject,  by  which  Christians 
are  now  to  be  guided,  only  when  the  Bible  has  been 
examined  in  vain,  and  cannot  be  contorted,  to  give 
the  evidence  desired.  "  When  they  found  that  the 
witness  would  not  speak  in  their  favor,  they  en- 
deavored to  keep  him  out  of  court,  lest  he  should 
speak  against  them."* 

The  adherents  of  every  form  of  church  polity, 
who  admit  that  the  Scriptures'  contain  a  model  for 
church  organization,  are  anxious  to  identify  it  with 
their  own.  This  is  done  alike  by  those  who  main- 
tain Episcopacy,  Presbyterianism,  and  Congrega- 
tionalism. Happy  would  it  be  if  all  were  as  anx- 
ious to  know  the  truth,  as  they  are  to  claim  for  the 
denomination  of  their  affections  this  grand  pre- 
eminence. But  it  is  evident,  that  when  a  scrip- 
tural likeness  is  claimed  for  organizations  so  dis- 
similar in  themselves,  that  there  must  be  great 
defect  in  the  mental  vision  of  some.  Many  ad- 
vocates resemble  that  naval  commander  who,  mis- 
taking a  rock  for  a  frigate,  spent  a  night  carron- 
ading  it,  supposing  that  the  frightful  echoes  of  his 

*  Carson,     "  Reasons  for  Leaving  the  Synod' of  Ulster  " 


16  A     BAPTIST      CHURCH, 

own  guns  were  the  response  of  a  valorous  foe. 
Tlie  impetuosity  of  their  partizanship  gives  utter- 
ance to  their  peculiarities,  so  repeatedly  and  vebe- 
mently,  that  they  deem  it  certain  that  the  s-acred 
oracles  yield  them  a  response.  Nevertheless,  at 
times,  there  is  evidence  that  the  most  confident 
discover  that  they  cannot  deduce  from  the  New 
Testament  all  they  desire.  While  professing  to 
find  within  its  pages  a  satisfactory  attestation  of 
th6  Divine  authority  of  their  ecclesiastical  systems, 
yet  they  very  gladly  bring  in  evidence  from  other 
quarters  which  may  support  their  cause. 

Jewish  antiquity  has  not  unfrequently  been  ex- 
plored for  denominational  purposes.  In  the  eccle- 
siastical records  of  the  New  Testament,  terms 
occur  Avhich  are  to  be  found  in  the  institutions  of 
Judaism,  and,  from  the  agreement  of  names,  some 
have  supposed  a  justification  of  like  things  under 
the  Christian  system  wdiich  existed  under  the  Le- 
vitical  economy.  Thus,  as  some  find  the  term 
"  elder  "  applied  to  an  oificer  of  a  New  Testament 
ehurch,  they  have  sought  from  the  name  to  identify 
his  powers  with  those  which  were  possessed  by  the 
elder,  according  to  the  Jewish  institution,  and  on 
this  assumption  have  pleaded  for  a  governmental 
power  over  the  Christian  commonwealth,  which 
neither,  in  its  character  or  extent,  does  the  New 


THE      christian's     HOME.  IT 

Testament  sanction.  There  are  others  who,  in 
their  ecclesiastical  systems,  borrow  titles  from  the 
Jewish  institutions,  which  the  New  Testament  no 
Avhere  authorizes.  Thus  we  may  find  an  "  altar  " 
and  a  "  priest "  in  edifices  set  apart  for  Christian 
worship,  names  which  are  opposed  to  the  spirit,  and 
tend  to  obscure  the  finished  character  of  the  Chris- 
tian dispensation.  In  most  denominations,  bap- 
tism, so  called,  is  administered  on  principles  drawn 
from  the  usage  of  Jewish  circumcision.  Both  ordi- 
nances of  the  Christian  dispensation  are  regarded 
as  sequels  to  the  circumcision  and  passover.  So 
far  ffom  the  teaching  of  our  Lord,  or  his  Apostles, 
afibrding  sanction  for  these  things,  it  is  easy  to 
find  statements  which  are  utterly  condemnatory 
of  such  a  line  of  argument.  The  Jewish  dispen- 
sation was  only  a  "  shadow  of  good  things  to  come,'' 
and  they  w^ho  would  model  a  church  by  its  guid- 
ance, turn  from  all  that  has  life  to  a  flat  and  un- 
certain outline.  The  genius  of  the  two  systems  is. 
widely  different.  The  forms  of  Judaism  were  mul- 
tiplied and  cumbrous.  Those  of  Christianity  are- 
simple  and  significant.  The  latter  is  the  disem-- 
bodied  spirit  of  the  old  dispensation ;  why  should, 
it,  when  unclothed,  be  "  clothed  upon  "  wdth  th&- 
gross  appointments  which  it  rejects  1 

But   there  are  others  who  call  on  us  to  studj' 


18  A     BAPTIST     CHURCH, 

Tradition  with  the  Bible.  It  is  conceived  that 
much  which  the  Apostles  taught,  though  not  in  the 
New  Testament,  may  be  found  by  the  writings  of 
early  Christians.  We  are  invited,  therefore,  to 
study  the  so  called  Fathers,  if  we  desire  to  obtain 
correctness  in  our  ecclesiastical  system.  Who  are 
to  be  received,  as  embraced  in  this  appellation, 
none  are  able  to  testify  with  certainty.  The  pre- 
ponderance of  favor  is  to  those  Cliristian  writers 
Avho  lived  in  the  first  three  centuries,  but  we  are 
not  assured,  even  when  we  have  received  the  teach- 
ing of  all  these,  that  there  are  not  others  of  equal 
value  and  authority  with  which  it  becomes  us  to  be 
acquainted,  if  we  would  be  thoroughly  supplied  in 
our  ecclesiastical  garniture. 

When  we  turn  to  these  greatly  lauded  Fathers  of 
the  first  three  centuries,  we  find  them  very  unani- 
mous in  reference  to  immersion  in  baptism,  in 
which  those  who  would  have  ^s  give  heed  to  their 
teaching,  do  not  follow  them.  We  also  find  the 
Lord's  supper,  when  described  by  Justin,  very 
much  the  same  as  it  is  represented  by  Luke  or 
Paul.  In  many  things,  it  may  be  cheerfully  ad- 
mitted, that  the  Fathers  echo  apostolic  teaching. 
But  while  this  can  be  said,  it  is  useless  to  attempt 
concealment  of  the  fact  that  their  writings  contain 
statements  which  Christians  of  every  name  acknow- 


THE      christian's     HOME.  19 

ledge  erroneous  ;  and,  instead  of  harmony  in  their 
views  of  truth,  they  abound  in  contradictions  Avith 
themselves  and  each  other.  In  addition  to  all  this, 
so  many  puerile  and  fanciful  notions  are  discoverable 
in  their  works,  that  it  is  safe  to  affirm  that  no  man, 
who  believed  a  congregation  possessed  a  knowledge 
of  them,  to  any  extent,  would  have  the  temerity  to 
quote  them  as  an  authority  for  their  guidance. 
From  a  Avork  published  a  few  years  since,  we  will 
glean  a  few  out  of  many  paragraphs  which  may  as- 
sist those  who  have  little  leisure  to  form  an  opinion 
of  the  esteem  in  which  they  should  be  held.*  The 
translation  is  that  of  Archbishop  Wake. 

In  the  writings  of  Hermas,  which  are  classified 
as  visions,  commands  and  similitudes,  we  find  nar- 
rations w^hich  cast  into  the  shade  all  modern  "  de- 
velopments "  and  "  manifestations,"  received  by 
a  mode  which  greatly  resembles  that  by  w^hich  the 
Founder  of  Mormonism  professed  to  obtain  his 
book.  In  his  second  vision,  the  heading  of  which 
is  "  Of  his  neglect  in  correcting  his  talkative  wife," 
&c.,  he  gives  a  vision  of  occurrences,  in  connection 
with  important  revelations,  made  to  him :  "  And 
when  I  arose  from  prayer,  behold,  I  saw  over 
against  me  the  old  woman  whom  I  had  seen  the 

*  Letters  on  the  Writings  of  the  Fathers  of  the  First  Two 
Centuries,  London,  1844. 


20  A     BAPTIST     CHURCH, 

last  year,  walking  and  reading  in  a  certain  book. 
And  she  said  to  me,  '  Canst  thou  tell  these  things 
to  the  elect  of  Godi'  I  answered  and  said  to- her, 
'  Lady,  I  cannot  retain  so  many  things  in  my  mem- 
ory, but  give  me  the  book,  and  I  will  write  them 
down.'  '  Take  it,'  says  she,  '  and  see  that  thou 
restore  it  again  to  me.'  As  soon  as  I  had  received 
it,  I  went  aside  to  a  certain  place  of  the  field,  and 
^transcribed  every  letter,  for  I  found  no  syllables. 
And  as  soon  as  I  had  finished  what  was  written  in 
the  book,  the  book  was  suddenly  caught  out  of  my 
hands,  but  by  whom,  I  saw  not.  After  fifteen 
days,  when  I  had  fasted  and  entreated  the  Lord 
w^ith  all  earnestness,  the  knowledge  of  the  writing 
was  revealed  unto  me."  And  what  is  the  revela- 
tion T  First  it  concerns  the  wickedness  of  his  chil- 
dren, and  calls  on  him  to  ''  upbraid  "  them  and  his 
wife,  with  a  description  of  their  iniquities,  and 
gives,  as  an  exhortation,  "  Let  her  learn  to  refrain 
her  tongue  with  which  she  calumniates,"  and  then 
concludes  with  the  solemn  declaration  that  "  the 
Lord  hath  sworn  by  his  glory  concerning  his  electa 
having  determined  this  very  time,  that  if  any  even 
now  sin,  he  shall  not  be  saved.  For  the  repentance 
of  tho  righteous  has  its  end  ;  the  days  of  repent- 
ance are  fulfilled  to  all  the  saints  ;  but  to  the 
heathen  there   is   repentance,  even  unto   the  last 


THE     christian's     HOME.  21 

day."  Such  is  his  statement  of  the  revelation. 
Few  men,  whose  conjugal  relations  are  embittered 
by  a  talkative  wife,  have  thought  of  a  special  reve- 
lation from  heaven,  as  the  means  of  their  deliver- 
ance from  the  evil. 

When  we  turn  to  the  writings  of  Ignatius^  we 
find  the  following  precept :  "  Let  all  reverence  the 
deacons  as  Jesus  Christ,  and  the  bishop  as  ihQ 
Father,  and  the  presbyters  as  the  sanhedrim  of 
God  and  college  of  the  Apostles.  Without  these, 
there  is  no  church."  Furthermore,  the  saints  are 
represented  "  As  being  the  stones  of  the  temple  of 
the  Father,  prepared  for  his  building,  and  drawn 
up  on  high  by  the  cross  of  Christ,  as  by  an  engine, 
using  the  Holy  Ghost  as  the  rope.^^  With  respect 
to  martyrs,  he  states  that,  "  Being  supported  by 
the  grace  of  Christ,  they  despised  all  the  torments 
of  the  world ;  by  the  sufferings  of  an  hour,  re- 
deeming  themselves  from  everlasting  punishments." 
But  though  these  and  other  errors  are  found  in 
the  epistles  of  Ignatius,  the  author  from  whom  we 
quote,  avers  that  there  is  "  a  more  evangelical 
strain  in  them  than  in  any  of  the  works  of  the 
other  Apostolical  Fathers !" 

Even  Justin  Martyr  frequently  passes  beyond 
the  bounds  of  sober  sense,  in  his  exposition  and 
application  of  revelation      "  Bread  shall  be  given 


22  A     BAPTIST     CHURCH, 

him,  water  shall  be  sure,"  he  regards  as  prophetic 
of  the  bread  and  cup  in  the  Lord's  supper.  ''  The 
twelve  bells  appended  to  the  dress  of  the  high 
priest,  signified  and  typified  the  twelve  Apostles." 
This  typology,  of  which  several  more  instances 
might  be  given,  exceeds  that  of  the  most  visionary 
in  our  own  times. 

From  element^  Barnabas,  Polycarp  and  Irenseus, 
we  might,  if  our  space  Avould  admit,  add  many 
paragraphs  alike  puerile.  The  extracts  we  have 
given,  are  abundantly  sufficient  to  show  whether  it 
is  safe  for  us  to  receive  the  writings  of  such  men 
as  authoritative  expositions  of  christian  institutes 
and  doctrine. 

Tradition  is  far  from  being  reliable  as  a  channel 
of  truth.  Our  Lord  Jesus  had  scarcely  left  the 
earth  before  it  placed  false  constructions  on  his 
words.  John  xxi.  23.  The  supposition,  that  men 
who  lived  within  the  two  or  three  centuries  suc- 
ceeding the  Apostles  are  peculiarly  qualified  to 
direct  us  in  matters  of  faith  and  practivce,  is  alto- 
gether untenable.  A  man  does  not  become  rich 
because  he  is  neighbor  to  a  millionaire,  or  learned 
because  he  is  in  the  vicinity  of  a  college ;  nor  is 
there  any  reason  why,  because  any  one  has  lived 
in  the  same  or  a  following  age  to  that  of  inspired 
men,  that  he  should  be  regarded  as  having  shared 


THE     christian's     HOME.  23 

in  tlieir  divinely  bestowed  qualifications  to  set  in 
order  spiritual  communities. 

While  some  plead  that  no  form  of  church  or- 
ganization is  binding,  and  others,  who  profess  to 
find  in  the  New  Testament  a  model  for  the  guid- 
ance of  Christians  in  all  time,  recur  to  Jewish  insti- 
tutions for  its  explication,  or  supplement  it  with 
the  traditions  of  the  Fathers ;  it  is  the  glory  of 
Baptists  that  they  act  on  the  principle  of  the  suffi- 
ciency of  the  sacred  record.  To  them  Judaism 
has  no  authority,  though  it  could  be  proved  that 
the  popular  element  was  far  more  prominent  in  its 
institutions,  than  is  agreeable  to  those  who  construct 
upon  it  a  claim  to  exercise  a  power  over  the  people 
of  God,  which  has  often  known  no  limit  but  their 
^idurance  ;  and  though  from  patristic  lore  they 
could  cull  as  much,  which  would  favor  their  prin- 
ciples,'as  'those  who  are  most  earnest  in  demanding 
a?ttention  to  the  voice  of  human  antiquity,  they 
prefer  to  raise  the  cry,  "  To  the  law  and  to  ths 
testimony."  They  can  there  find  all  things  ne- 
cessary for  faith  and  for  guidance.  So  fully  does 
the  New  Testament  unfold  to  them  the  nature  and 
constitution  of  a  Church  of  Christ,  that  were  it  t» 
fall,  as  a  new  book,  into  the  hands  of  a  community, 
they  only  ask  that  it  be  granted,  that  some  shall 
be  able  to  read  its  pages  ;  and,  with  the  belief  that 


24  ABAPTIST 

the  Divine  Spirit  will  make  that  truth  effectual  to 
salvation,  thej  hold  that  those  converted  hj  it  may 
discover  a  plan  of  organization,  in  following  which 
they  can  be  as  truly  a  Church  of  Christ  as  any  in 
our  own  land. 

To  exhibit  a  church  as  found  in  the  New  Testa- 
ment, will  be  our  object  in  the  chapter  which  fol- 
lows. If  we  succeed  in  gathering  from  its  pages 
church  principles,  all  sufficient  for  the  direction  of 
Christians  in  their  fellowship,  it  will  be  evident 
that  any  church,  having  the  foundation  of  Infalli- 
ble Wisdom,  which,  of  necessity,  inheres  in  a 
divinely  inspired  volume,  must  be,  of  right^  the 
earthly  home  of  Christian  men. 


^"^  <^.  %.  % 


CHAPTER    lfr%fe" 


BAPTIST    CHURCH    PRINCIPLES. 

Those  \y1io  possess  and  value  a  translated  Bible, 
generally  regard  a  church  as  an  organization  for 
religious  ends.  Though  the  word  may  sometimes 
serve  them  as  a  convenient  term  for  a  building  de- 
voted to  religious  worship,  yet  they  would  not  consi- 
der that  this  use  conveys  a  correct  sense  of  its  mean- 
ing. To  some,  who  connect  the  word  with  a  mate- 
rial house,  it  also  presents  a  mysterious  and  sacred 
authority,  having  power  to  decree  rites  and  cere- 
monies, which,  in  some  past  age,  instituted  their 
ecclesiastical  usages  ;  and  now,  as  the  representa- 
tive of  Christ  on  the  earth,  is,  by  the  means  of 
ministers,  worship  and  sacraments,  the  channel  of 
grace  and  hope.  Those  who  entertain  such  ideas 
of  the  church,  are  either  without  the  Scriptures, 
or  they  have  been  taught  from  their  earliest  years 
to  yield  unexaminiiig  acquiescence  to  the  teaching 
which  falls  from  priestly  lips. 

The  Greek  word,  translated  church,  was  prima- 


26  A     BAPTIST     CHURCH, 

rilj  used  to  denote  a  congregation  or  an  assembly ; 
but  by  its  use  in  the  New  Testament  it  is  far  from 
Laving  that  extended  meaning,  wbicli  it  had  pre- 
vious to  its  appropriation  to  indicate  a  spiritual 
bod}^  When  our  present  version  of  the  Scriptures 
was  made,  among  other  rules  to  "be  most  carefully 
observed "  by  the  translators,  the  third  read  as 
follows  :  "  The  old  ecclesiastical  words  to  be  kept ; 
as  the  word  church,  not  to  be  translated  congrega- 
tion." This  requirement,  it  is  to  be  feared,  was, 
in  some  measure,  dictated  by  a  desire  so  to  obscure 
the  term  as  to  perpetuate  the  influence  of  the  cle- 
rical order.  *  While  there  have  been  times  when  it 
helped  to  enslave  the  minds  of  the  people,  yet  the 
term  congregation  has  now  a  sense  peculiar  to  it- 
self, so  that  it  has  ceased  to  be  an  equivalent  for 
the  term  rendered  church.  In  this  country,  through 
the  moral  power  of  Christians  maintaining  the  in- 
stitutions of  the  Gospel  in  their  integrity,  a  correct 
understanding  of  the  church  so  far  prevails,  that 
by  the  word  congregation,  one-fourth  of  the  people 
would  identify  that  part  of  an  assembly  at  religious 
worship,  who  are  only  known  as  "  hearers  of  the 
word."  The  reference  which  is  enjoined  regarding 
an  offending  brother,  if  rendered,  "if  he  will  not 
hear  thee,  tell  it  to  the  congregation^''^  would  now 
send  a  complainant  to  a  different   body  to  that 


THE     christian's     HOME.  27 

which  is  indicated,  when  he  is  told  to  '^  tell  it  to 
the  Church." 

It  is  held  by  Baptists,  that  a  church  is  only 
rightly  constituted  when  its  membership  is  founded 
on  personal  piety.  That  in  this  view  they  are  cor- 
rect is  evident  from  the  New  Testament.  Those 
who  are  recognized  as  propei'ly  in  church  relation- 
ship, are  described  in  terms  which  indicate  the 
possession  of  vital  godliness.  The  additions  made 
to  that  company  of  disciples  at  Jerusalem,  whose 
protracted  exercises  of  devotion  gave  evidence  of 
their  deep  piety  (Acts  i.  14),  were  of  those  who 
"gladly  received  the  word,"  and,  as  we  afterwards 
read,  "  such  as  should  be  saved."  If  we  seek  in- 
formation as  to  the  views  of  the  Apostles,  we  shall 
find,  that  of  those  of  which  we  have  account,  the 
.first  church  to  the  last  they  planted,  was  composed 
of  persons  who,  so  far  as  human  judgment  could 
avail  to  form  a  correct  opinion,  were  individually 
the  subjects  of  regenerating  grace.  The  epistles 
to  the  churches  recognize  them  as  consisting  of  be- 
lievers. Paul  addresses  his  first  epistle  to  Corinth, 
"  to  them  that  are  sanctified  in  Christ  Jesus,  called 
to  be  saints."  He  describes  them  as  the  "  temple 
of  the  living  God,"  and  urges  upon  them  the  duty 
of  fleeing  from  the  society  and  pollution  of  idola- 
ters.    To  them  he  presents  the  command,  "  Come 


28  A     BAPTIST     CHURCH, 

out  from  among  them,  and  be  ye  separate,  saith 
the  Lord."  The  word  in  the  origvial  Greek  which 
denotes  a  church,  may  thus  be  seen  to  have  an  ad- 
mirable fitness  for  the  use  to  which  it  is  applied. 
It  comes  from  a  word  which  signifies  to  "  call  out."* 
It  can  easily  be  seen,  that  a  church  of  Jesus  Christ 
is  therefore,  of  necessity,  a  body  of  persons  "  called 
out "  from  the  world ;  and  only  as  they  show  that 
they  give  heed  to  this  call,  and  "  cleanse  themselves 
from  all  filthiness  of  the  flesh  and  spirit,  perfecting 
holiness  in  the  fear  of  God,"  do  they  vindicate 
their  claim  to  be  recognized  as  a  church. 

Nor  is  the  indispensableness  of  Christian  char- 
acter in  the  membership  of  churches  maintained  in 
one  epistle  alone.  It  is  discoverable  in  all.  The 
members  are  set  forth  as  disciples,  believers,  saints 
and  faithful  brethren.  They  are  described  as 
regenerated  persons.  Rom.  vi.  17.  Eph.  ii.  1. 
They  are  also  represented  as  pursuing  a  spiritual 
course  and  fulfilling  spiritual  functions,  for  which 
only  an  experimental  acquaintance  with  divine 
things  could  give  them  ability. 

No  other  religious  body  has  so  long  and  consist- 
ently insisted  upon  the  necessity  of  spiritual  life" 
for  church  membership,  as   that  which  embraces 
the  churches  which  bear  the  Baptist  name.     The 

t  'E/c/caZecj. 


THE     christian's     HOME.  29 

claim  that  the  children  of  believers  are  members 
of  the  church,  by  reason  of  natural  birth,  Baptists 
have  never  granted.  Two  hundred  years  ago, 
Richard  Baxter  put  forth  his  "  Plea  for  Infant 
Church  Membership  "  for  their  enlightenment,  and 
not  a  few  treatises  have  since  been  written  with 
the  same  end.  Pedo-baptist  Churches  have  made 
a  great  advance  from  their  position  in  former 
times,  though  this  dogma  is  still  maintained  and 
advocated. 

But  no  one  yet  has  been  able  to  show,  that 
Christians  have  authority  to  disregard  the  princi- 
ples on  which  apostolic  churches  were  constituted. 
In  no  matter  can  Baptists  conceive  the  records  of 
the  New  Testament  unimportant,  and  to  depart  so 
thoroughly  from  their  guidance,  as  to  take  a  course 
which  necessitates  the  acknowledgment,  that  piety 
is  not,  of  right,  requisite  to  a  place  in  the  church 
as  the  admission  of  members  merely  on  the  ground 
of  birth  indicates,  is,  to  their  view,  a  fearful  depar- 
ture from  primitive  precedents. 

With  other  Christian  bodies.  Baptists  hold  that 
a  church  is  composed  of  baptized  persons.  The 
New  Testament  supplies  no  evidence  of  a  church 
which  was  not  baptized.  In  our  Lord's  last  direc- 
tions to  his  disciples,  if  any  regard  is  to  be  paid 
to  the  Older  in  which  His  commands  are  delivered 


30  A     BAPTIST     CHURCH, 

to  them,  we  cannot  fail  to  deduce  baptism  as  a 
necessary  precedent  to  church  privileges.  "  Go 
ye  therefore  and  teach  all  nations,  baptizing  them 
—  teaching  them  to  observe  all  things  whatso- 
ever I  have  commanded  you."  Matt,  xxviii.  19, 
20.  It  seems,  from  the  wording  of  this  commis- 
sion, that  our  Saviour  would  give  especial  promi- 
nence to  baptism.  Other  duties  are  grouped  toge- 
ther with  a  comprehensive  phrase  "  all  things," 
while  this  is  placed  by  itself  as  if  a  matter  which 
our  Lord  would  in  nowise  have  slighted.  In  apos- 
tolic times  this  observance  was  never  neglected. 
On  the  day  of  Pentecost,  with  the  richest  manifes- 
tation of  Divine  influence,  and  when  baptism  ex- 
posed the  disciples  to  the  most  bitter  persecution, 
the  rite  was  administered  to  every  believer.  When- 
ever we  find  an  extended  account  of  the  conversion 
of  an  individual  or  the  formation  of  a  Church,  we 
find  a  narrative  of  a  baptism.  The  apostolic  epis- 
tles afford  abundant  evidence  that  primitive  churches 
were  composed  of  baptized  persons.  1  Cor.  i.  13. 
Col.  ii.  12.  The  ancient  baptismal  fonts  were 
always  without  the  church  edifices,  that  they  might 
symbolize  the  fact  of  the  necessity  of  baptism  to 
an  entrance  to  the  church.  Those  who  attended 
on  the  instructions  of  Christian  teachers,  but  who 
had  not  been  baptized,  though  treated  with  kind- 


THE     christian's     HOME.  31 

ness  and  sjmpatlij,  were  spoken  of  always  by 
names  which  implied,  that  they  were  yet  in  a 
state  of  non-existence  in  respect  of  a  Christian 
profession. 

It  is  common  with  Baptists  to  hold,  that  a 
church  is  altogether  a  voluntary  organization. 
Membership  in  the  primitive  churches  in  no  case 
arose  from  compulsion.  Those  possessed  of  autho- 
rity were  uniformly  in  opposition  to  Christianity, 
and  were  ready  to  employ  power  to  "  scatter,"  ra- 
ther than  to  gather  the  disciples.  Consequently, 
the  church  relations  of  believers  sprang  from  their 
own  willinghood,  and  were  often  formed  at  the 
utmost  peril.  "  In  every  page  of  the  record," 
remarks  Dr.  Wardlaw,  "  whether  historical  or 
epistolary,  the  church  appears  before  us  as  a  com- 
munity, entirely  per  se,  quite  unique  in  its  charac- 
ter, and  completely  independent  in  the  means  of  its 
support  and  enlargement ;  independent,  I  mean, 
of  all  human  aid  without  itself ;  a  voluntary  i  ociety^ 
of  which  no  one  was  a  member  otherwise  than  by 
free  choice — by  God's  choice  of  him,  and  his  clioioe 
of  God."  Nevertheless,  by  Baptists  alone  is  this 
voluntary  character  of  the  church  sustained.  It 
is  held  by  the  denominations  which  practice  infant 
baptism,  and  advocated  by  their  theologians,  that 
the  children  of  church  members  are  horn  members 


82  A     BAPTIST     CHURCH, 

of  the  church.  Among  Baptists  the  church  is  a 
voluntary  society,  not  only  theoretically  but  prac- 
tically. They  regard  the  subjects  of  Christ's 
kingdom  as  "  born  not  of  the  will  of  man,  nor  of 
the  will  of  the  flesh,  but  of  the  will  of  God  ;"  and 
therefore  they  recognize  none  as  citizens  of  Zion  by 
natural  birth.  All  who  enter  their  churches  must 
come  as  volunteers. 

Contrary  to  nearly  all  other  Christians,  Bap- 
tists give  to  the  church  a  local  idea.  The  most 
prevalent  view  of  the  church  is  geographical^  that 
is  to  say,  all  the  Christians  dwelling  under  one  na- 
tionality, or  in  a  certain  extent  of  territory,  and 
embracing  like  religious  opinions,  are  regarded  as 
forming  a  church.  In  accordance  with  this  idea, 
we  have  "  The  Presbyterian  Church  in  the  United 
States,"  "  The  Protestant  Episcopal  Church  in 
the  United  States,"  "The  Methodist  Episcopal 
Church."  These  organizations  have  "  Assem- 
blies," "  Conventions,"  or  "  Conferences,"  who  de- 
cide matters  which  they  deem  most  important,  and 
exercise  control  over  the  ministry  and  congrega- 
tions, which  are  embraced  in  their  respective  com- 
munions. An  earthly  church  with  such  extent  and 
authority  cannot  be  found  in  the  New  Testament. 
The  term  church,  as  used  in  that  grand  directory, 
has  not  more  than  two  senses  as  applied  to  believ- 


THE      CHRISTIANAS      HOME.  60 

ers.  It  denotes  either  a  community  of  baptized 
individuals  in  one  locality,  who  love  the  Saviour 
and  seek  to  obey  and  imitate  Him,  or  it  is  used  to 
represent  the  whole  family  of  the  redeemed,  who 
are  or  shall  yet  be  in  heaven  or  on  earth.  The 
Acts  of  the  Apostles,  and  the  Epistles,  afford 
proof  of  the  meaning  of  the  word.  We  read  of 
the  "  Church  at  Jerusalem,"  Acts  xv.  4.,  of  ''  the 
Church  of  God  which  is  at  Corinth,"  1  Cor.  i.  2, 
of  "  the  Church  which  is  at  Cenchrea."  Rom.  xvi. 
1.  Several  societies  of  disciples  had  a  coeval 
existence  in  the  same  country,  but  they  nowhere 
composed  one  church.  We  do  not  read  of  the 
Church  of  Judea,  but  of  the  "  churches."  So 
again  we  read  of  the  churches  of  Galatia.  1  Cor. 
xvi.  1.  So  also  Paul  writes  to  the  saints  at 
Rome  :  "  The  churches  of  Christ  salute  you."  To 
this  idea  our  Lord  contributes  illustration,  when, 
under  certain  circumstances  he  directs  a  man  who 
has  cause  of  complaint,  to  "  tell  it  to  the  church.''' 
It  is  evident  that  private  complaints  could  not  pos- 
sibly be  proclaimed  to  all  the  Christians  in  any 
country,  and  that  our  Lord,  had  in  view  the  body 
with  which  both  the  parties  were  in  constant  inter- 
course. The  plural  term  is  also  employed  by  our 
Lord : — "  He  that  hath  an  ear  let  him  hear  what 
the  Spirit  saith  unto  the  churches." 


34  A     BAPTIST      CHURCH, 

The  other  sense  in  which  the  term  church  is 
used  is  more  extended.  Thus  we  read  that  Christ 
"  loved  the  church  and  gave  himself  for  it,  *  *  * 
that  he  might  present  it  to  himself  a  glorious 
church."  Here  the  church  overleaps  territorial 
and  denominational  boundaries.  It  is  more  than 
an  American  or  European  church.  It  embraces 
the  Saviour's  people,  of  every  age  and  dispensation. 
When  we  pass  beyond  the  simple  organization 
which  has  its  one  meeting  place  in  a  city,  or  which 
holds  in  spiritual  relationship  Christians  of  like 
views  in  one  village  or  district,  we  have  clear  Scrip- 
ture warrant  to  apply  the  term  to  believers,  only 
as  they  constitute  the  general  assembly  and  church 
of  the  First  born,  whose  names  are  written  in 
heaven. 

"  For  the  one  Church  is  not  the  aggregate 
Of  churches  or  of  sects, 
But  of  the  faithful,  those  whose  happy  state 
Each  with  the  Head  connects." 

Each  local  organization  is,  of  right,  independent 
of  all  others.  Such  was  the  case  in  apostolic  times. 
"  The  only  intercourse  between  the  churches  of 
those  days  was,  that  of  friendship,  sympathy, 
Christian  love,  and  kindness.  There  was  much 
union,  but  it  was  of  the  proper  kind.  When  one 
church  could  assist  another  by  pecuniary  aid,  it 


THE      CHRISTIANAS     HOME.  6b 

was  promptly  rendered;  Y/hen  the  members  of  one 
cliurcli  left  their  own  neighborlK^od  an-d  came  into 
that  of  another,  thej  were  cordially  welcomed ; 
when  any  church  was  called  to  special  privation  or 
suffering,  the  other  churches  deeply  condoled  and 
sympathized,  as  being  members  of  the  same  body 
of  Christ.  But  never  did  any  church  invade  the 
rights  and  liberties  of  another  ;  neither  was  it  sup- 
posed that  a  number  of  churches  had  any  power  to 
exercise  dominion  over  the  members  of  any  one 
church."  *  Such  are  the  principles  on  Avhich  the 
intercommunion  of  Baptist  churches  is  founded. 
Every  church  is  vv'hat  Gibbon  says  each  society  of 
the  early  Christians  was,  "a  separate  and  inde- 
pendent republic."  None  have  so  good  claim  to 
honor  concerning  this  ecclesiastical  territory  as 
Baptists ;  but  according  to  the  apt  illustration  of 
an  able  writer,  Pedo-baptists  who  arrived  thither 
after  them,  have  "  by  accident,  like  Amerigo  Ves- 
pucci, left  the  name  of  Independents  or  Congrega- 
tionalists  associated  chiefly  with  their  sect."  The 
generality  of  Congregational  churches  are  not  even 
now  so  Congregational  as  Baptist  churches.  In 
Connecticut,  but  a  half  century  since,  church  inde- 
pendency was  repudiated  by  one  of  the  largest  as- 
sociations which  bear  the  name  of  Congregation- 
*  Fletcher.— History  of  Independency,  p.  59. 


36  A     BAPTIST     CHURCH, 

alist.  The  Constitution  of  the  churches  in  the 
State  of  Connecticut  was  then  declared  "  not  Con- 
gregational," ''  particularly  as  it  gives  a  decisive 
power  to  ecclesiastical  councils  and  a  consociation, 
consisting  of  ministers  and  messengers ;  or  a  Tay 
representation  from  the  churches,  is  possessed  of 
substantially  the  same  authority  as  a  presbytery." 
Among  Baptists,  such  "  power  "  and  "  authority  " 
in  councils  or  associations  is  not  known. 

If  a  church  is  believed  to  sanction  or  hold  her- 
esy, or  pursue  any  other  course  unwarranted  by 
Scripture,  churches  can,  if  they  deem  it  necessary, 
disclaim  relationship  with  it ;  but  neither  they  nor 
any  representatives  of  theirs,  can  take  any  mea- 
sures which  have  the  least  resemblance  to  the  pow- 
ers claimed  by  Presbyteries. 

The  utmost  the  relation  of  Baptist  churches  to 
eacli  other  admits  of  is  unassuming,  fraternal  re- 
commendations and  advice.  In  matters  of  faith 
and  government,  it  is  utterly  foreign  to  their  prin- 
ciples to  recognize  any  earthly  authority.  While 
they  maintain  the  most  desirable  union  for  mutual 
helpfulness  in  their  regulation,  they  are  altogether 
uncontrolled  by  each  other.  Thus  they  present 
the  grandest  illustration  of  Montgomery's  beauti- 
ful line — 

"  Distinct  as  the  billows,  yet  one  as  the  sea." 


THE     CRISTIAN's     HOME.  3T 

In  the  case  of  the  removal  of  a  member,  so  that 
it  is  no  longer  possible  for  him  to  assemble  with  the 
church  in  which  he  has  held  his  membership,  he 
can  receive  a  letter  of  dismission  to  the  body  with 
which  it  becomes  most  convenient  for  him  to  hold 
fellowship.  ''  This  is  agreeable  to  the  spirit  of 
Paul's  recommendation  of  Phoebe,  a  deaeonness  of 
the- church  at  Cenchrea,  to  the  disciples  at  Rome. 
Here  is  mutual  confidence.  One  church  presumes 
that  an  individual  who  has  been  w^alking  in  fellow- 
ship with  a  sister  church,  is  thereby  attested  to  be 
a  proper  member  of  the  Christian  family,  and  re- 
ceives him  accordingly.  In  the  same  manner, 
members  of  sister  churches  are  admitted  to  occa- 
sional communion."  * 

Here,  then,  is  the  Church  in  its  external  aspect. 
It  is  composed  of  believing  and  baptized  men  and 
women,  able  to  assemble  in  one  place,  who  are 
voluntarily  associated  together,  and  who  maintain* 
certain  regulations  in  which  they  are  independent 
of  all  supervision  and  authority.  But  the  church 
is  also  to  be  identified  by  its  internal  arrangements.. 
A  company  of  baptized  persons  might  form  an  as- 
sociation on  these  voluntary  and  independent  prin- 
ciples, which  neither  they  nor  others  w^ould  deem  a 
church.     A  missionary  society  may  be  composed 

*  D  vidson. — Ecclesiastical  Polity  of  the  New  Testament. 


38  A     BAPTIST     CHURCH, 

.thus ;  but  it  is  not  a  church,  though  engaged  in  an 
object  well  pleasing  to  Christ.  The  mere  fact  that 
a  company  is  composed  of  believers  does  not  con- 
stitute a  church,  though  a  church  cannot  exist 
withGut  believers.  A  church  is  founded  for  certain 
special  objects,  and  it  is  only  as  these  are  in  view 
that  it  €an  be  recognized  to  have  the  character  it 
claims.  It  is  formed  to  promote  the  Kingdom  of 
the  Redeemer  in  the  hearts  of  his  people  and  in 
the  world. 

To  accomplish  the  object  of  its  existence,  the 
church  must,  if  it  deserve  its  name,  use  certain 
means.  It  will  have  its  seasons  for  worship  and 
for  the  observance  of  the  Lord's  supper.  Its 
members  will  seek  each  other's  welfare  in  mutual 
watchfulness,  exhortations  and  prayers,  and  when 
poverty  demands  relief,  by  pecuniary  aid.  They 
will  promote  the  preaching  of  the  Word  of  Life, 
both  for  their  own  good  and  for  the  conversion  of 
souls.  They  are  also  called  by  their  example, 
their  prayers  and  their  efforts,  to  seek  that  others 
may  be  made  the  subjects  of  like  precious  faith 
with  themselves.  In  fine,  their  fellowship  is  formed 
and  regulated  by  the  laws  which  Christ,  who  is 
"  Head  over  all  things  to  the  Church,"  has  given 
for  such  an  organization. 

To  the  Church,  Christ  has  given  certain  powers. 


THE     christian's     HOME.  39 

It  necessarily  requires  officers  for  tlie  fulfilment 
of  the  purposes  of  its  existence.  The  New  Tes- 
tament makes  clear  to  us  their  character  and  du- 
ties. Churches  are  to  elect  bishops  and  deacons  ; 
but  the  right  of  a  body  to  be  called  a  church  is 
not  to  be  decided  by  either  their  presence  or  ab- 
sence. When  churches  are  without  pastors,  they 
are  "wanting"  in  completeness;  (Titus  i.  5.)  but 
they  are  churches  nevertheless.  Those  who  cannot 
find  a  church  without  it  has  three  orders  in  its 
ministry — "  prelates,  priests  and  deacons," — iden- 
tify it  by  a  different  sign  to  that  which  the 
Apostles  would  sanction.  At  the  first,  "  churches 
existed  without  elders  for  a  considerable  time,  till 
Paul  returning  from  preaching  the  Gospel  in  other 
places,  appointed  this  class  among  them."  *  Acts 
xiv.  23. 

The  office  and  duty  of  a  bishop  or  pastor  is 
clearly  set  forth  in  the  New  Testament.  The 
Christian  ministry  is  not  a  priesthood.  No  where 
in  the  New  Testament  is  the  Greek  word  which 
denotes  a  priest,!  applied  to  any  who  have  over- 
sight in  a  Church  of  Christ  in  their  official  rela- 
tions. This  title  is  the  heritage  of  all  who  are  the 
subjects  of  "  sanctification  of  the  Spirit  unto  obe- 
dience and  sprinkling  of  the  blood  of  Jesus ;"  and 

*  Davidson.  t  'lepevg. 


40  A     BAPTIST     CHURCH, 

nothing  in  the  New  Testament  gives  the  least  war 
rant  for  its  being  restricted  to  an  official  class.  A 
minister  is  to  "warn,"  "rebuke,"  and."  exhort." 
It  is  his  province  to  "  instruct."  He  is  also  to 
"  rule  "  in  the  Church  of  God.  But  his  authority 
is  not  of  such  a  character  that  he  may  obey  the 
counsels  of  his  own  wisdom.  The  duty  of  deacons 
is  to  serve  the  table  of  the  Lord,  by  providing  the 
needful  elements,  and  by  distributing  them  to  the 
communicants.  It  is  theirs  to  secure,  as  far  as 
possible,  all  that  is  necessary  for  pastoral  mainte- 
nance and  for  the  wants  of  the  poor.  It  may  also 
be  inferred,  from  the  requirements  which  the  Apos- 
tle lays  down  for  those  who  are  appointed  to  this 
office,  that  they  are  to  be  prepared  to  take  a  pro- 
minent part  in  whatever  contributes  to  promote 
the  general  welfare  of  the  church. 

A  church  requires  rules  for  its  regulation.  But, 
in  contradistinction  to  others  Baptists  hold,  that 
the  precepts  of  Christ,  and  apostolic  acts  and  direc- 
tions are  all  sufficient  for  guidance.  In  its  hands 
Christ  has  placed  the  duty  of  deciding  every  thing 
which  relates  to  its  interests  ;  but  at  the  same  time 
He  has  made  rules  for  its  direction.  The  church 
is  empowered,  in  His  name,  to  remove  delinquents 
from  its  fellowship.  But  in  this  matter  the  charge 
must  be  distinctly  proved  and  the  offence  brought 


THE     christian's     HOME.  41 

mtliin  tlie  meaning  of  the  statutes  He  has  given. 
The  conduct  of  a  brother  may  appear  very  foolish, 
and  be  to  his  fellow  members  a  cause  of  severe 
mortification ;  but  if  it  cannot  be  proved  that  he 
has  offended  against  the  laws  of  Christ,  the  Church 
has  no  authority  to  exercise  discipline.  Nor  does 
this  principle  tend  to  laxity.  Let  any  one  pass  over 
the  New  Testament,  and  he  will  find  a  discipline 
provided  for  upwards  of  forty  offences.  The  cases 
in  which  the  church  is  to  "  admonish,"  "  avoid," 
"  cut  off,"  "  put  away,"  "  refuse,"  and  "  warn  " 
offenders,  are  so  numerous,  that  in  all  instances,  in 
which  it  is  necessary  for  the  purity  and  moral  power 
of  the  church  that  any  be  removed  from  its  fellow- 
ship. Scripture  supplies  warrant  for  the  procedure. 
There  are  matters  which  are  left  in  great  mea- 
sure to  convenience  and  circumstance ;  but  every 
thing  which  is  to  be  done  is  clearly  represented. 
For  instance,  the  church  is  to  be  distinguished  for- 
worship,  but  we  have  no  direction  as  to  the  form  of 
building  used  for  its  public  assemblies.  It  may  be 
in  an  ''  upper  room,"  or  in  the  "  house  "  of  one  of 
the  brethren.  If  worship  is  in  the  Church,  a  dila- 
pidated barn  is  as  acceptable  as  a  gorgeous  cathe- 
dral. Scripture  gives  us  no  ritual  for  our  guidance,^ 
nor  dress  fashions  for  those  who  officiate ;  but  we- 
have  a  rule,  "  Let  all  things  be  done  in  order."' 


42  A     BAPTIST     CHURCH, 

The  expenses  of  a  church  are  to  be  provided  on 
equitable  principles,  but  no  arbitrary  scale  is  given 
by  which  we  may  exact  contributions.  There  are 
observances  which  are  positive  and  unalterable,  but 
there  is  liberty  in  many  matters  of  detail. 

Such,  then,  are  the  church  principles,  which  it 
has  been  the  honor  of  Baptists  to  maintain  through- 
out many  generations.  A  voluntary  society  of  bap- 
tized and  converted  men  and  women ;  associated  for 
certain  spiritual  objects  according  to  the  will  of 
Christ,  and  recognizing  in  their  association  His  ex- 
clusive sovereignty,  is  a  Church  of  the  living  God, 
irrespective  of  all  external  circumstances.  To  those 
who  cannot  conceive  of  a  church  without  a  pompous 
hierarchy,  an  arrogant  priesthood  and  a  formal  ritual 
such  a  definition  may  appear  sadly  defective ;  but 
nevertheless,  a  body  thus  constituted  may  appro- 
priate to  itself  every  promise  which  Christ  gives  to 
any  church  on  earth. 

Such,  then,  being  the  church  principles  which  it 
is  believed  Scripture  presents,  and  by  which  Bap- 
i;ists  endeavor  to  be  guided,  let  us  examine  their 
tendency  in  relation  to  the  rights,  comfort,  piety, 
usefulness  and  influence  of  Christians. 


CHAPTER    III. 

RIGHTS. 

The  liberties  of  Christian  men  are  sacredly 
guarded  in  the  New  Testament.  The  Apostles 
carefully  disclaimed  any  right  of  dominion  over  the 
faith  of  believers,  and  vrarned  them  against  such  a 
pretension  in  others.  They  seemed  to  be  fully 
alive  to  the  conviction  that  the  association  of  Chris- 
tians, though  free  and  voluntary,  might  become  an 
engine  of  oppression,  and  therefore  they  lift  up  a 
timely  notice  of  warning.  "  Stand  fast  in  the  lib- 
erty wherewith  Christ  hath  made  you  free."  In 
accordance  with  this  direction,  every  disciple  owes 
it  to  himself  and  to  his  Lord,  to  exercise  a  careful 
examination  with  respect  to  every  demand  which 
he  meets,  when  he  assays  to  join  himself  to  the 
Church. 

It  is  believed  that  no  demand  is  made  by  a  Bap- 
tist church  on  those  who  Avould  enter  its  fellowship 
which  is  unsanctioned  by  Scripture. 

The  requirement  of  an  account  of  the  personal 


44  A     BAPIIST     CHURCH, 

religion  of  an  applicant,  is  both  Scriptural  and  rea- 
sonable. 

There  are  certain  characters  who  are  not  to  be 
retained  in  the  church.  As  those  who  are  guilty 
of  various  delinquencies  are  to  be  removed  from  its 
fellowship,  it  is  evident  that  it  must  exercise  care 
not  to  receive  such.  The  Church  is  to  be  in  op- 
position to  "  evil  doers "  of  every  description. 
Believers  are  "  not  to  keep  company  if  any  man 
that  is  called  a  brother,  be  a  fornicator,  or  cov- 
etous, or  an  idolator,  or  a  railer,  or  a  drunkard, 
or  an  extortioner,  with  such  an  one  no  not  to  eat." 
The  same  directions  apply  to  the  "  slothful  "  and 
"  busybodies."  If  such  a  character  is  inconsistent 
with  membership,  the  Church  must  necessarily  take 
cognizance  of  all  who  are  admitted,  to  have  cer- 
tainty that  they  are  free  from  such  delinquencies  : 
otherwise,  instead  of  being  a  spiritual  house,  it  will 
be  the  synagogue  of  Satan ;  and  such  will  be  the 
influence  of  evil,  that  it  will  be  unable  and  unwil- 
ling to  exercise  a  Scriptural  discipline. 

In  offering  himself  to  a  church,  an  individual  may 
be  supposed  to  agree  with  its  members  in  their 
views  of  doctrine  and  usages.  But  more  is  needed 
than  assent  to  outward  formulas.  Many  a  man  is 
intellectually  with  a  denomination,  who  is  far  from 
possessing  the  qualifications  of  heart  and  life  which 


THE      christian's     HOME.  45 

are  requisite  for  its  membership.  Devotion  and 
aptness  for  the  object  for  which  any  society  exists, 
is  necessary  to  its  membership.  Regard  must  be 
paid  to  the  qualifications  possessed  by  those  -^yho 
would  enter  it.  One  well  qualified  for  conducting 
an  argument,  lacking  all  taste  and  skill  in  melody, 
cannot  possess  the  judgment  and  enthusiasm  neces- 
sary for  a  musical  society.  Instead  of  giving  aid, 
his  attempts  would  tend  to  prevent  the  attainijient 
of  the  purposes  for  which  the  association  is  formed. 
So  it  is  with  respect  to  the  Church.  As  it  exists 
for  Christian  ends,  it  is  very  evident  that  a  Jew  or 
a  Turk  could  not  promote  them.  As  membership 
implies  intelligent  co-operation,  an  infant  can  no 
more  be  a  member  of  a  church  than  of  a  business 
firm.  If  the  church  is  formed  to  aid  and  develop 
spiritual  life,  no  unconverted  person  has  those  ele- 
ments which  are  essential  to  real  membership.  A 
man  can  be  of  no  service  in  the  church,  if  he  is  not 
one  with  its  members  in  what  they  have  believed, 
in  what  they  love  and  in  what  they  seek.  Further- 
more, the  church  exists  for  fellowship.  This  it  can 
not  extend  without  knowing,  something  of  those  who 
seek  it.  The  love  and  sympathy  essential  to  church 
fellowship,  can  only  exist  where  there  is  reason  to 
believe  that  there  is  union  of  faith,  spirit  and  prac- 
tice.    The  demand  of  personal  religious  experience 


46  A     BAPTIST     CHURCH, 

is  therefore  imperative.  Baptist  cliurclies  make 
no  improper  demand  when  requiriDg  a  credible  pro- 
fession of  repentance  and  faith.  They  can  not  be 
wrong  when  they  present  moral  conversion  as  par- 
amount to  every  thing  else.  Here,  then,  they 
begin  with  the  individual  who  seeks  their  fellowship. 
The  first  matter  which  concerns  a  candidate  is  not 
his  knowledge  of  doctrine,  but  his  experience  of 
grace.  If  on  this  point  satisfaction  can  not  be 
obtained,  to  go  farther  is  useless.  Neither  the 
intellect  of  an  angel  or  the  riches  of  Croesus  could 
supply  the  deficiency.  When  Paul  assayed  to 
join  himself  to  the  disciples  at  Jerusalem,  he  was 
not  received  until  they  had  obtained  credible  evi- 
dence that  he  was  a  new  man.  In  an  age  of  per- 
secution, few  would  join  themselves  to  the  church 
without  a  deep  consciousness  of  spiritual  things, 
and  if  even  then  the  doors  of  fellowship  were  care- 
fully guarded,  it  becomes  even  more  necessary  when 
frequently  a  religious  profession  conciliates  respect 
and  secures  secular  advantages. 

To  make  known  to  a  body  of  Christians  a  "  rea- 
son for  the  hope  that  is  in  us,"  ought  not  to  be 
thought  burdensome.  This  we  are  required  to 
"  be  ready  "  to  give  to  "  every  man  that  asketh." 
To  unbosom  the  emotions  of  the  soul  appears  a 
difficult  task,  and  those  who  are  young  in  rehgious 


THE     christian's     HOME.  47 

experience  fear,  lest  that  which  brings  the  choicest 
solace  to  their  own  souls,  should  seem  valueless  in 
the  eyes  of  more  advanced  professors.  Of  nothing 
can  it  be  more  truly  said, 

"  There  is  even  a  happiness 
That  makes  the  heart  afraid." 

But  though  many  find  this  a  fearful  ordeal  in  anti- 
cipation, few  come  among  Christians  to  make  con- 
fession with  the  mouth  unto  salvation,  who  are  not 
afterwards  amazed  at  their  own  disquietude. 

But  while  the  requirement  of  moral  conversion 
is  never  departed  from  in  a  Baptist  church,  an  ap- 
plicant for  church  privileges  is  not  placed  under 
any  conditions  not  sanctioned  by  the  Word  of  God. 
No  one  is  taken  into  the  church  "  on  trial.^^  What- 
ever the  advantages  it  may  be  thought  this  course 
of  action  secures,  it  is  enough  for  those  who  follow 
the  New  Testament,  that  the  Word  of  God  gives  no 
countenance  to  any  measure,  which  would  keep  an 
individual  from  a  full  participation  in  church  privi- 
leges a  single  hour  after  he  has  given  the  Saviour 
his  confidence.  When  the  Church  has  reason  to 
believe  that  Jesus  has  received  a  penitent  within 
the  arms  of  his  mercy,  Christians  have  no  right  to 
refuse  him  their  embrace,  if  he  is  willing  to  com- 
ply with  the  requirements   which   the   Lord   has 


48  i     BAPTIST     CHURCH, 

established.  If  there  is  a  period  when  the  privi- 
leges of  a  church  are  especially  desirable,  it  is  in 
the  early  days  of  Christian  life.  No  church  has  a 
right  to  apply  any  test  to  piety  which  the  Word  of 
God  does  not  sanction.  The  trial  system  is  unre- 
liable. A  counterfeit  of  spiritual  life  can  be  main- 
tained for  any  period  of  probation.  An  uncon- 
verted man  can  be  as  constant  in  his  attendance  on 
the  means  of  grace,  as  moral  in  his  deportment  and 
as  honest  in  the  affairs  of  life,  as  a  Christian  man. 
Continuance  in  these  things  is  therefore  a  sorry 
test  by  which  to  decide  a  man's  eligibility  to  church 
privileges.  It  is  Avhen  we  seek  for  a  higher  life  we 
best  discern  "  between  him  that  serveth  God  and 
him  that  serveth  Him  not."  This  is  generally  as 
evident  when  a  man  professes  conversion  as  in  any 
other  period  of  his  career. 

Those  who  are  accustomed  thus  to  delay  the  full 
reception  of  candidates  into  church  privileges,  in 
.general  decline  administering  baptism,  in  the  case 
of  any  who  have  not  received  a  water  dedication  in 
infancy,  till  their  probation  has  exph'od.  Thus 
disciples  are  prevented  from  an  immediate  compli- 
ance with  the  Saviour's  will.  That  the  admission 
of  improper  characters  to  ordinances  is  deplorable 
all  will  admit ;  but  they  are  the  subjects  of  a  fear- 
ful temerity  who,  Avhen  they  read  the  records  of  the 


THE      christian's      HOME.  49 

New  Testament,  and  mark  the  immediate  baptisms 
of  the  converts  at  Pentecost,  and  such  cases  as  that 
of  Saul,  Cornelius  and  Lydia,  depart  from  apos- 
tolic examples.  The  motive  maybe  good,  but  it 
is  only  that  lapse  of  time  prevents  men  from  reali- 
zing the  true  position  of  the  matter,  or  they  would 
see  as  much  to  deplore  on  this  account  in  the  irre- 
^ligious  life  of  those  who  are  baptized  in  infancy,  as 
in  the  case  of  any  baptized  in  riper  years.  It  is 
strange  that  those  who  readily  sprinkle  an  infant, 
the  character  of  whose  course  they  cannot  conjec- 
ture, should  delay  to  administer  baptism  when 
there  is  reason  to  believe  that  spiritual  life  is  com- 
menced. 

The  church  being  satisfied  of  the  piety  of  those 
who  seek  its  fellowship,  does  not  violate  the  rights 
of  a  Christian,  when  it  claims  agreement  in  funda- 
mental points  of  doctrine,  and  in  its  principles  of 
constitution. 

There  is  no  doubt,  that  in  the  endeavor  to  secure 
•uniformity,  the  requirement  for  agreement  has  fre- 
quently been  carried  to  an  injurious  length.  In 
some  religious  communions,  instead  of  the  souls  of 
members  being  allowed  to  expatiate  in  the  infinite 
regions  of  truth,  in  accordance  with  the  glorious  lib- 
erty of  the  children  of  God,  they  are  called  upon 
to  bind  and  contract  their  souls  by  looking  at  every 


50  A     BAPTIST      CHURCH, 

thing  through  the  light  of  voluminous  "  confes- 
sions," and  "  Books  of  Discipline."  Two  hundred 
years  ago,  it  was  the  reproach  of  a  Presbyterian 
opponent  concerning  Baptists,  "  They  are  a  people 
very  zealous  of  liberty,  and  most  unwilling  to  be 
under  the  bondage  of  any  other."  In  accordance 
with  the  love  of  liberty  which  they  inherit,  Baptists 
in  this  day,  do  not  present  cumbrous  articles  of 
faith  as  necessary  to  their  fellowship.  Those  gen- 
erally adopted  by  them  are  few  in  number,  and 
relate  to  the  fundamental  truths  of  revelation. 

A  substantial  agreement  in  the  distinctive  fea- 
tures of  any  ecclesiastical  system  is  necessary  to 
its  membership.  Of  course  an  individual  joining  a 
Baptist  church  must  agree  with  its  principles  of 
administration.  A  Presbyterian,  opposed  as  he 
necessarily  is  to  prelacy,  can  not,  without  sacrifice 
of  principle,  unite  with  a  congregation  which  ad- 
mits and  is  controlled  by  it.  He  must  protest 
against  it  if  he  is  consistent  If  a  Christian  thinks 
that  the  government  of  the  church  belongs  to  the 
people,  and  that  they  do  wrong  to  lodge  it  in  a 
"church  session"  or  "consistory,"  it  is  evident 
that  his  membership  in  a  Presbyterian  church  is 
opposed  to  his  principles.  In  the  same  way,  an 
Episcopalian  or  a  Presbyterian  can  not,  if  consci- 
entious in  his  views,  join  a  Congregational  or  Bap- 


THE     christian's     HOME.  51 

tist  church,  because  its  government  is  in  the  people, 
independently  of  all  jurisdiction  of  officers  of  their 
own,  or  those  of  any  other  religious  body.  Thus 
much  only,  then,  does  a  Baptist  church  claim  of 
those  who  unite  with  it,  that  their  opinions,  ecclesi- 
^•istically,  are  so  far  in  agreement  with  its  distin- 
guishing principles,  that  they  shall  neither  com- 
promise their  own  consistency,  nor  be  at  war  with 
the  denomination  with  which  they  unite. 

A  church  in  demanding  baptism  on  the  part  of 
those  who  would  unite  with  it,  does  not  infringe  on 
Christian  liberty.  That  baptism  is  an  essential 
pre-requisite  to  church  privileges,  is  held  by  Chris- 
tians of  every  name.  But  it  may  be  demanded  by 
some  whether  immersion  is  imperative.  If  this 
observance  can  be  proved  to  be  a  commandment  of 
men,  to  insist  on  it  is  to  infringe  on  Christian  lib- 
erty. If  it  can  be  shown  as  the  only  fulfilment  of 
the  requirement  of  Christ,  none  have  reason  to 
complain. 

The  observance  of  immersion  can  be  defended 
by  the  acknowledged  signification  of  the  original 
word,  by  Scripture,  and  ancient  practice.  The 
meaning  of  the  Greek  word  which  is  used  to  indi- 
cate the  ordinance  in  the  New  Testament  is  indis- 
putable. It  never  means  to  sprinkle  or  pour  Y.'hen 
used  in  Scripture  or  any  other  ancient  writing. 


52  A     BAPTIST      CHURCH, 

Every  lexicon  of  note  gives  it  a  meaning  by  which 
it  signifies  either  an  immersion  into  an  element,  or 
a  complete  overwhelming  with  it.  Here  are  defi- 
nitions gathered  from  various  lexicons. 

B(xrcri';o).  To  immcrse  repeatedly  into  a  liquid  ; 
to  submerge ;  to  soak  thoroughly ;  to  saturate, 
hence  to  drench  with  wine,  metaphorically  to  con- 
found totally ;  to  dip  in  a  vessel  and  draw. — Don- 
^wgcm\s  Lexicon,  Philadelphia,  1852. 

To   dip   repeatedly,  dip   under ;   mid 

bathe,  hence  to  steep,  wet ;  to  drench,  to  dip  a  ves- 
sel ;  draw  water.  New  Testament — to  baptize. — 
Drisskr's,  Liddell  ^  Scott,     JYew  York,  1852.* 

To  baptize,  dip,  immerse,  wash,  cleanse. 

— Major^s  Schreveluis.     London,  1836. ' 

To  dip,  immerse,  submerge,  plunge,  sink, 

overwhelm.  New  Testament.  To  wash,  to  perform 
ablution,  to  cleanse,  to  baptize.  Bunbarh.  Edin- 
burgh, 1844. 

In  some  of  these  lexicons  it  will  be  seen,  that  a 
peculiar  signification  is  given  to  the  word  in  the 
New  Testament.  But  yet  the  lexicographers  who 
have  adopted  this  course  have  not  ventured  to  give 
it  a  meaning  which  sanctions  the  usage  of  Pedo- 

*  This  lexicon  has. also,  "  to  pour  upon  ;"  but  the  Editor  has 
frankly  confessed  that  he  cannot  find  authority  for  it,  and  has 
engaged  to  withdraw  it  from  subsequent  editions. 


THE     christian's     HOME.  53 

baptist  Christians.  The  propriety  of  attaching  a 
different  meaning  to  the  word  in  the  New  Testa- 
ment to  what  it  has  in  other  works,  cannot  be  con- 
ceded. No  man  whose  scholarship  in  the  classics 
has  secured  him  reputation  among  philologists  will 
affirm,  that  the  w^ord  employed  in  the  New  Testa- 
ment can  be  rendered  correctly  in  any  of  the  Greek 
classics  when  it  relates  to  the  mode  of  an  act,  other- 
wise than  by  dip,  or  a  word  of  similar  import ;  and 
no  good  reason  can  be  given  for  altering  its  signifi- 
cation in  the  sacred  volume.  When  we  read  that 
"  the  common  people  "  heard  the  Saviour  "  gladly,'' 
it  is  to  be  supposed  that  he  used  language  in  its 
general  acceptation.  The  meaning  of  any  writing 
can  only  be  ascertained,  by  taking  for  granted  that 
the  words  employed  in  it  are  to  be  understood 
with  the  sense  given  them  in  contemporaneous  pro- 
ductions. Men,  therefore,  who  feel  authorized  to 
give  any  word  which  the  Lord  employed  an  unusual 
sense,  ought  to  prove  themselves  the  subjects  of 
a  special  inspiration. 

With  respect  to  baptize,  evidence  can  be  found 
in  the  sacred  record  itself,  sufficient  to  satisfy  any 
unprejudiced  mind.  The  word  immerse,  or  a  word 
of  like  meaning,  may  be  used  in  every  case  in  which 
the  term  occurs  in  the  divine  Word,  and  will,  as  a 
substitute,  do  no  violence  to  the  meaning  of  the 


54  A     BAPTIST      CHURCH, 

text.  But  this  can  not  be  said  of  sprinkling,  or 
pouring,  or  purifying.  Let  any  one  place  "  purify  " 
in  the  stead  of  "  baptize,"  and  what  is  it  but  blas- 
phemy to  read  that  "  Jesus  was  purified  of  John  in 
Jordan  '? "  Let  any  one  substituting  ' '  sprinkling ' ' 
read,  "  I  have  a  sprinkling  to  be  sprinkled  with  ;" 
or  let  him  read  of  being  "  buried  in  pouring," 
and  his  soul  will  loathe  such  miserable  expedients 
of  sectarianism.  Both  "  sprinkle  "  and  "  pour  " 
occur  in  our  version,  but  they  are  in  no  case  used 
as  translations  of  the  Greek  word  for  baptize  :  they 
represent  entirely  different  words. 

There  are  passages  in  the  New  Testament  which 
give  sanction  to  immersion.  "  John  was  baptizing 
in  Enon,  near  to  Salim,  because  there  was  much 
water  there."  John  iii.  23.  Some  ministers,  who 
can  manifest  great  indignation  at  new  translations, 
invariably  pause  in  reading  this  passage,  to  trans- 
late it  "  many  waters,"  that  is  "  many  springs  of 
water."  When  w^e  turn  to  a  passage  in  the  last 
book  which  inspiration  has  given  us,  we  find  the 
same  terms  translated  "  manv  waters,"  in  a  con- 
nection  in  which  the  gloss  of  ''  many  springs " 
would  be  contemptible.  Rev.  xvii.  1.  In  the 
passages  in  our  common  version  of  the  Old  Testa- 
ment in  which  the  phrase  "  many  waters  "  occur, 
more  than  tiny  springs  and  gentle  rills  are  indi- 


55 

cated.  Ps.  xxix.  3.  Isa.  xvii.  13.  Ezek.xix.  10. 
Therefore,  there  is  no  good  reason  why,  to  serve  a 
purpose,  even  if  translated  "  many  waters,"  it 
should  be  understood  in  so  limited  a  sense  as 
"  springs." 

The  figurative  expression  "  buried  in  baptism," 
Col.  ii.  12.  Rom.  vi.  34,  has  no  propriety,  if  we 
do  not  understand  that  baptism  was  so  administered 
as  to  resemble  a  burial.  A  host  of  scholars  and 
theologians,  not  of  the  Baptist  denomination,  have 
understood  it  to  refer  to  immersion.  We  need  only 
mention  such  honored  names  as  those  of  Luther, 
Calvin,  Baxter,  Whitby,  Tillotson,  Whitefield, 
Wesley  and  Doddridge  ;  or  in  our  own  more  imme- 
diate times,  Tholuck,  Neander,  Chalmers  and  Stuart. 

There  is  no  passage  in  the  New  Testament  which 
invalidates  the  idea,  that  immersion  is  an  equiva- 
lent of  the  term  used  in  the  Greek.  One  passage 
(Mark  vii.  4.)  which  relates  to  the  washing  of  cups, 
pots,  brazen  vessels  and  tables,  or  as  it  is  rendered 
in  the  margins  "  beds,"  it  is  known  has  been  fre- 
quently adduced  in  opposition  to  immersion.  The 
term  translatcad  "washing,"  being  a  cognate  of 
BamiCo),  it  is  argued  that  though  it  may  mean  to 
"  cleanse,"   it   can   not   represent   "  immerse."  * 

*  The  latest  instance  in  which  this   sorry  plea  has  come 
under  our  notice,  is  in  an  issue  of  the  Presbyterian  Board  of 


56  A     BAPTIST     CHURCH, 

This  finesse  in  exegesis  may  avail  with  those  who 
cannot  conceive  of  any  bed  save  one  of  ticking  and 
feathers  ;  but  those  who  have  any  knowledge  of 
the  character  of  the  beds  referred  to,  must  consider 
the  argument  a  miserable  subterfuge.  In  the 
East,  "beds  of  feathers  are  altogether  unknown, 
and  the  Orientals  lie  exceedingly  hard.  The 
more  wealthy  classes  sleep  on  mattresses,  stuifed 
with  wool  or  cotton,  and  which  are  often  no  other 
than  a  quilt  thickly  padded."  *  There  is  also, 
as  Dr.  Kitto  .  suggests,  evidence  that  a  portable 
couch  was  anciently  much  in  use.  1  Sam.  xix.  15. 
Beds  were  also  used  as  sofas  in  the  day  time. 
Ezek.  xxiii.  41.  There  is  little  doubt  that  a  spe- 
cies of  portable  bed  must  have  been  used,  in  the 
case  in  which  the  sick  man  for  whom  a  miracle  was 
sought,  was  let  down  through  the  roof.  Mark  ii.  4. 
There  is,  therefore,  little  reason  t©  doubt  that  beds 
might  be  conveniently  immersed,  and  the  act  tend 
greatly  to  comfort,  in  a  climate  in  which  insects  of  a 
troublesome  character  greatly  abound.  Any  one 
who  has  much  acquaintance  with  literature  relating 
to  eastern  travel,  will  readily  believe  that  it  would 

Publication,  which,  nevertheless,  severely  condemns  Baptists 
for  regarding  such  a  passage  as  Rom.  vi.  3,  4.,  as  significant  of 
the  external  act  in  baptism  ! 
*  Kitto's  Biblical  Cyclopaedia. 


THE      christian's     HOME.  57 

not  be  amiss,  if  all  people  were  as  punctilious  in  tlie 
matter  of  beds,  as  the  Pharisees. 

The  various  observances  which  are  now  called 
baptism,  all  of  which  some  denominations,  in  their 
eager  grasp  for  proselytes  are  willing  to  treat  as 
equally  good,  can  not  be  regarded  as  having  any 
thing  to  do  in  proving  the  meaning  of  the  word. 
An  example  may  show  this.  Till  within  a  few 
years,  when  the  verb  "  sail "  was  used,  with  re- 
spect to  a  vessel,  it  was  understood  to  refer  to  one 
driven  forward  by  ivind,  and  a  person  taking  this 
mode  of  conveyance  was  said  to  "  sail ;"  but, 
through  the  application  of  steam,  the  word  is  losing 
its  exclusive  application  to  a  voyage  of  this  character. 

It  is  no  uncommon  thing  now,  to  find  in  our  news- 
papers the  announcement,  concerning  a  person  pro- 
minently before  the  public  eye,  who  is  going  to 
Europe,  that  he  will  sail  in  the  next  steamship. 
To  us  the  language  is  perfectly  plain.  But  should 
our  world  last  some  thousand  years  more,  some 
genius,  not  very  accurate  in  the  chronology  of  dis- 
coveries, may  argue,  as  he  reads  of  the  sailing  of 
Christopher  Columbus  from  Spain,  that  he  employed 
steam  on  his  voyage,  because  the  term  sailing  is 
used  to  indicate  any  agency  by  which  a  vessel  is 
impelled.  Now,  foolish  as  it  would  be  to  our  view 
from  the  use  which  sail  is  now  acquiring,  for  any 


58  A      BAPTIST      :  HURCH, 

one  to  blunder  into  such  assertions ;  jet  the  same 
folly  is  being  perpetrated  every  day  with  respect 
to  the  institution  of  baptism.  The  prevalence  of 
Bprinkling,  it  is  well  known,  is  modern.  The  first 
instance  on  record  dates  A.  D.  251,  and  it  was 
not  generally  practiced  for  centuries.  All  anti- 
quitj^  is  in  favor  of  immersion,  as  reference  to  any 
work  deemed  authoritative  will  show.  Neverthe- 
less, there  are  those  following  the  lead  of  fallible 
men,  who  have  chosen  to  alter  an  institution  of 
Christ,  so  that  it  is  no  longer  like  the  primitive 
observance,  who  plead  that  sprinkling  is  the  New 
Testament  baptism,  thus  making  the  present  per- 
verted usage  the  criterion  for  deciding  the  meaning 
of  the  Greek  term  employed  in  the  beginning  of 
the  Christian  era. 

,  Let  those  who  value  the  testimony  of  antiquity 
see  what  can  be  drawn  from  its  records.  "  In  the 
primitive  church,  this  [immersion  or  dipping]  was 
undeniably  the  common  mode  of  baptism.  The 
utmost  that  can  be  said  of  sprinkling  at  that  early 
period  is,  that  it  was,  in  case  of  necessity,  per- 
mitted, as  jan  exception  to  a  general  rule.  This  fact 
is  so  well  established,  that  it  were  needless  to  ad- 
duce authorities  for  it."*  The  testimony  of  Whit- 
by, an  Episcopalian,  though  often  quoted,  we  may 

*  Coleman's  Antiquities  of  the  Christian  Church. 


59 

agftin  put  on  record.  "  This  immersion  being  re- 
ligiously observed  bj  all  Christians  for  thirteen 
cemturies,  and  the  change  of  it  into  sprinkling,  be- 
ing without  any  allowance  from  the  Author  of  this 
institution,  it  were  to  be  wished  that  this  custom 
mfght  be  again  of  general  use." 

The  Greek  church,  which  holds  most  extensive 
sway,  having  a  literature  of  ages  in  the  venerable 
languages  in  which  holy  men  of  God  wrote  the 
New  Testament,  has  always  practised  immersion. 
Publications  have  been  issued,  professing  to  give 
representations  from  sculptures  and  other  works  of 
art,  in  which  water  is  poured  on  the  head  of  an 
individual,  but  this  superfusion  has  never  been  re- 
garded as  baptism  by  those  who  have  practised  it. 
It  has  mostly  prevailed  in  the  Greek  church,  which 
"  has  uniformly  retained  the  form  of  immersion  as 
indispensable  to  the  validity  of  the  ordinance,  and 
repeated  the  rite,  whenever  they  have  received  to 
their  communion,  persons  who  had  been  previously 
baptized  in  another  manner."  * 

Christianity  came  to  this  country  chiefly  from 
Great  Britain,  where  it  is  certain  that  immersion 
was  the  only  baptism  in  general  use  till  the  Refor-' 
mation.f     There  is  evidence  that  sprinkling  was 

*  Coleman's  Antiquities  of  the  Christian  Church. 
t  See  Edinburgh  Encyclopedia. 


60  A     BAPTIST      CHURCH, 

not  ordinarily  practiced,  till  after  tlie  return  from 
Geneva  of  tlie  Scotch  worthies,  who  had  fled  thither 
from  the  persecution  of  Popery.  These  persons 
placed  great  confidence  in  the  judgment  of  Calvin. 
At  Geneva,  a  book  had  been  issued  under  his 
authority,  containing  forms  of  prayer,  and  for  tfte 
administration  of  the  Sacraments.  In  this  book, 
in  the  administration  of  baptism,  it  is  directed 
that  the  minister  •■'' take  water  in  his  hand  and  lay 
it  on  the  child's  forehead."  When  these  exiles 
returned  to  their  own  country  in  1559,  they  estab- 
lished sprinkling,  and  from  Scotland  it  found  its 
way  into  England.  Even  yet,  many  of  the  fonts 
anciently  employed  for  the  immersion  of  children, 
may  be  found  in  the  old  parish  churches  in  Eng- 
land, and  one  or  two  yet  remain  in  Scotland. 

Some  have  argued  against  immersion,  on  account 
of  the  inconvenience  to  which  they  suppose  it  must 
subject  candidates  with  regard  to  raiment.  But  to 
this  day,  thousands  of  Greeks  make  pilgrimages  to 
the  Jordan,  and  immerse  themselves  in  its  waters. 
Strauss,  describing  this  sight  says,  that  they 
"  plunged  into  the  stream  with*  holy  impetuosity, 
the  men  and  women  being  attired  in  white  gar- 
ments." If  thousands  can  now  bathe  in  the  Jor- 
dan without  inconvenience,  there  is  no  reason  why 
any  should  deem  it  impossible  in  apostolic  times. 


THE      christian's      HOME.  -61 

Another  objection  is  made  to  immersion,  on  account 
of  tlie  supposed  liardsbip  connected  with  its  ob- 
servance in  cold  climates.  In  the  United  States, 
at  the  coldest  season  of  the  year.  Baptists  observe 
this  rite  in  open  rivers,  and  do  not  find  the  com- 
mandment of  the  Lord  grievous. 

The  Greek  church,  as  we  have  said,  always  im- 
merses. Even  the  tenderest  babe  is  submitted  to 
this  form  in  open  rivers,  at  all  seasons.  Let  any 
one  look  at  the  field  covered  by  this  church,  and 
then  say  what  climate  can  possibly  have  to  do  with 
the  matter.  "  The  dominion  of  the  Greek  church 
extends  over  nearly  seventy  millions  of  souls.  Her 
authority  is  acknowledged  and  her  rights  observed 
from  the  ice-girt  monastery  of  Solovetsky,  on  the 
White  Sea,  along  the  shores  of  the  Adriatic  Gulf 
to  the  conical  roofed  churches  of  Abyssinia — from 
the  mines  of  Siberia  to  the  desert  of  Sinia — amidst 
the  snows  of  Kamptschatka,  and  in  the  torrid  clime 
of  Southern  India." 

It  is  not  the  design  of  this  work,  to  present  any 
thing  like  a  full  statement  of  the  arguments  in 
favor  of  immersion.  This,  of  itself,  would  require 
a  volume.  The  duty  has  already  been  performed 
by  able  writers.  Enough  has  been  presented,  to 
show  that  immersion  is  sustained  by  ample  author- 
ity.    It  is  evident,  therefore,  that  when  a  Christian 


62  A     BAPTIST      CHURCH, 

churcli  makes  this  requirement  of  those  who  seek 
its  fellowship,  it  does  not  intrude  upon  the  liberties 
which  Christ  gives  to  His  people,  but  it  is  only 
fulfilling  its  trust  as  the  "  pillar  and  ground  of 
truth." 

The  demands  which  a  Baptist  church  makes  upon 
persons,  after  entering  its  membership^  are  such, 
and  such  only,  as  can  be  proved  essential^  according 
to  the  scriptural  view  of  a  church. 

The  church  exists  for  the  accomplishment  of 
certain  ends.  It  is  evident,  therefore,  that  mem- 
bers should  employ  their  abilities  to  forward  them. 
The  primary  duty  of  a  church  member  relates  to 
the  local  body  with  which  he  holds  ecclesiastical 
relationship.  This  ought  to  be  regarded  as  his 
home.  If  it  is,  he  will  not  be  absent  without  good 
reason,  nor  ever  unmindful  of  its  interests. 

In  a  Christian  Church,  the  members  may  rightly 
expect  each  other  to  cultivate  and  cherish  piety.  In 
joining  the  Church,  each  member  ought  to  be  an 
addition  of  spiritual  life.  It  is  the  individual  reli- 
gion of  members,  which  lies  at  the  root  of  every 
thing  good  in  church  membership.  Without  care- 
fulness as  to  his  own  spirit,  a  member  cannot  awa-* 
ken  the  emulation,  or  reciprocate  the  brotherly  and 
unassuming  superintendence  which  church  fellow- 
ship demands. 


THE      christian's      HOME.  63 

Every  individual  who  joins  a  clmrcli  may  be 
justly  expected  to  employ  his  gifts  to  forward  the 
purpose  of  a  church  organization.  In  the  primitive 
churches,  we  find  each  one  called  on  to  exercise  his 
gifts  for  the  edifying  of  the  body  of  Christ.  If  he 
had  a  faculty  for  song,  liberty  in  prayer,  aptness 
for  exhortation,  he  was  expected  not  to  let  it  rust 
in  him  unused.  "  No  individual  can,  without  break- 
ing faith  with  the  church  to  which  he  has  joined 
himself,  stand  aloof  either  from  its  worship,  its 
communion,  or  its  operations.  The  members  of 
the  church  have  a  claim  upon  him,  for  all  that  his 
presence  will  contribute  to  the  sanctity  and  enjoy- 
ment of  their  devotion,  and  for  all  that  his  co- 
operation will  contribute  to  the  efficiency  of  their 
agency ;  and  he  has  no  more  right  to  defraud  them 
^of  this,  than  a  paid  agent  has  to  defraud  liis  em- 
ployer of  his  labor.  It  is  true,  that  the  one  is  only 
a  moral  contract,  while  the  other  is  a  legal  one ; 
but  no  member,  it  is  to  be  presumed,  will  contend 
for  the  greater,  or  even  equal  cogency  of  the 
latter."* 

The  Scriptures  give  unequivocal  testimony  as  to 
what  should  be  the  demeanor  of  church  members 
toward  each  other.  The  church  association  is  to  be 
founded  on  love.     The  church  is  a  family.     The 

'  Allon.     Scripture  Illustrations  of  the  Christian  Church. 


64  A     BAPTIST     CHURCH, 

members  compose  a  household  of  faith.  It  becomes 
them,  therefore,  to  manifest  regard  for  each  other. 
They  are  to  seek  each  other's  welfare.  Each  one 
is  to  be  tenderly  alive  to  the  reputation  of  his  bro- 
ther. No  one  is  lightly  and  wantonly  to  injure  the 
feelings  of  those  with  whom  he  is  connected  in  this 
sacred  relationship.  Nor  are  any  to  cherish  a  dis- 
position which  shall  readily  take  oifence.  Church 
members,  of  all  persons,  ought  to  be  "slow  to  wrath." 
True  religion  is  a  thing  of  principles  and  deeds. 
Where  there  is  any  real  cause  of  offence,  even  then 
tlie  church  member  has  obligations  to  act  the  Chris- 
tian still.  He  is  not  to  proclaim  to  the  world,  or 
even  to  the  church,  his  brother's  offence.  Without 
previous  mention  of  it  to  any,  he  is  to  go  to  his  bro- 
ther, and  in  the  strictest  privacy  tell  him  his  fault. 
He  is  to  visit  him,  not  to  upbraid  him  ;  but  with 
the  pure  and  disinterested  motive  of  gaining  him 
back  to  consistency  and  right  feeling.  When  this 
private  remonstrance  fails,  then  he  may  disclose 
the  matter  to  others,  but  only  to  "  one  or  two ; " 
and  only  when  this  additional  step  is  unsuccessful, 
is  he  at  liberty  to  "  tell  it  to  the  church ;"  and  only 
when  the  offender  refuses  to  hear  the  church,  is  he* 
at  liberty  to  regard  him  in  any  other  light  than  a 
brother,  bound  to  him  by  the  holiest  ties.  Matt, 
xviii.  15,  17. 


THE     christian's     HOME.  65 

The  Scriptures  teach  us  that  members  should 
bring  'pecuniary  assistance  to  the  church.  Poor 
believers  are  to  receive  temporal  aid.  Of  this  we 
find  both  precept  and  examples  in  the  New  Testa- 
ment. 1  Cor.  xvi.  1-3.  Acts  ii.  29,  30.  The 
support  of  pastors  is  also  a  duty,  especially  devolv- 
ing upon  the  members  of  the  church.  "  Even  so 
hath  the  Lord  ordained,  that  they  which  preach  the 
Gospel  should  live  of  the  Gospel."  1  Cor.  ix.  14. 
"  Let  him  that  taught  in  the  Word  communicate 
unto  him  that  teacheth  in  all  good  things."  Gal. 
vi.  6.  So  when  pecuniary  contributions  will  aid  to 
give  the  knowledge  of  the  Gospel  to  the  destitute, 
Christ  looks  to  His  churches  to  be  "  ready  to  com- 
municate." There  is  no  appropriation  of  wealth 
for  which  we  can  find  better  authority,  than  that 
which  it  yields  to  the  cause  of  the  Saviour.  It  is 
as  the  churches  of  Christ  with  the  divine  blessing 
makes  this  "  conscientious  appropriation  of  money, 
the  cross  of  Christ  is  to  be  set  up  on  every  hill  and 
in  every  valley,  till  one  jubilant  shout,  rising  sweet 
yet  loud,  from  every  continent,  and  every  island, 
from  the  east  and  the  west,  the  north  and  the  south, 
shall  attest  and  celebrate  the  blessedness  of  Imma- 
nuel's  universal  reign."  It  is  no  wonder,  therefore, 
that,  according  to  the  size  of  the  New  Testament, 
we  find  that  so  considerable  a  part  of  it  has  refer- 


66  ^  A     BAPTIST      CHURCH, 

ence  to  the  appropriation  of  riches  to  the  Saviour's 
cause. 

Any  one  who  peruses  the  "  Covenant "  of  a 
Baptist  church,  "\Yill  find  that  it  is  limited  to  these 
Scriptural  requirements.  It  imposes  no  ohligation 
which  Scripture  does  not  authorize.  While  the 
members  covenant  together  for  the  objects  for  which 
our  Lord  authorizes  a  church  organization,  they 
enforce  no  "  rules "  to  secure  their  attainment. 
They  endeavor  to  regard  the  apostolic  precept. 
"Let  all  your  things  be  done  with  charity."  1 
Cor.  xvi.  14.  The  ckurch  is  to  "work  in  love." 
Eph.  V.  2.  It  is  only  as  this  sacred  principle  is 
felt  upon  the  heart,  that  there  will  be  any  approxi- 
mation to  right  ends.  It  is  certain  that  a  man  may 
hold  a  standing  in  the  church,  while  he  is  far  from 
prosecuting  as  he  ought  his  part  of  the  obligations 
of  fellowship.  Nevertheless,  a  Scriptural  church 
does  not  profess  a  right  of  compulsion  in  any  case. 
It  can  only  remind  those  of  its  members  who  neglect 
to  fulfil  their  obligations,  of  their  duties.  '  Breth- 
ren, ye  have  been  called  unto  liberty,  only  use  not 
liberty  for  an  occasion  to  the  flesh,  but  by  love  serve 
one  another."     Gal.  v.  13.  ^ 

Being  a  spiritual  society,  formed  for  spiritual 
purposes,  a  church  can  only  be  governed  by  love. 
Compulsory  regulations  are  unworthy  of  it.     The 


THE      christian's     HOME.  67 

use  of  tliem  is  vain,  for  such  instrumentalities  never 
can  secure  the  end  desired.  The  church  must  re- 
cognize the  freedom  of  all  its  members,  while  it 
becomes  each  individual  to  remember,  that  the  vo- 
luntariness which  the  Gospel  bestows  is  "  voluntary 
actings  not  refusing  to  act ;  voluntary  giving^  not 
refusing  to  give."  As  D'Aubigne  remarks,  "  The 
church  has  no  sword.  In  its  very  essence,  it  is  a 
voluntary  society.  To  use  compulsion,  in  order  to 
elicit  an  act  of  piety,  is  a  contradiction.  The  church 
sets  no  value  upon  that  which  does  not  emanate 
from  the  free  will  of  men.  Her  police,  her  tribu- 
nals, consist  in  that  lenis  suasio,  that  mild  persua- 
sion, the  noblest  of  all  sources  of  action,  which, 
through  deep  conviction,  secures,  by  rational  and 
moral  means,  the  consent  of  the  will." 

Christianity  altogether  repudiates  every  con- 
straining power  but  the  love  of  Christ.  If  love 
fails,  the  church  has  no  other  agency.  The  of- 
fender must,  in  love,  be  separated  from  its  fellow- 
ship, and,  with  all  his  unfulfilled  responsibilities, 
meet  his  controversy  with  its  members  at  the  judg- 
ment seat  of  Christ. 

The  principles  on  which  members  are  removable 
from  fellowship  in  a  Baptist  church,  guarantees  the 
rights  of  Christians. 

No  member  is  amenable  to  discipline,  or  can  be 


68  A     BAPTIST     CHURCH, 

excluded  from  fellowship,  wlio  is  not  believed  guilty 
of  some  action  or  course  which  the  Scriptures  con- 
demn. Men  may  be  ex-cluded  from  the  various 
pedo-baptist  churches  without  any  such  authority. 
Consideration  is  had,  not  to  the  laws  of  Chi^ist,  but 
to  the  principles  of  a  particular  church.  In  the 
Protestant  Episcopal  church,  both  in  England  and 
America,  discipline  is  seldom  exercised  with  regard 
to  private  members.  Tares  are  allowed  to  grow 
with  the  wheat  in  luxuriant  freedom,  and  no  hand 
is  put  forth  to  remove  them.  With  regard  to  the 
trial  of  any  one  in  clerical  orders  for  heresy,  Scrip- 
ture has  little  to  do  with  the  decision ;  the  offence 
is  proved  from  the  articles  and  liturgy.  "  Legal  and 
secular  acumen  is  employed,  to  eliminate  from  the 
forms  themselves  the  true  doctrine,  assisted  by  such 
light  as  can  be  thrown  on  them  from  the  writings 
of  their  framers  or  those  of  the  ancient  church. 
*  *  *  So  in  courts  of  Presbyterian  judicature,  the 
Westminster  Confession  and  Catechism  is  the  stand- 
ard of  decision,  the  criterion  of  judgment^the  con- 
demning or  absolving  law.  While  in  the  great  body 
of  Methodists  [in  England,]  the  expository  notes 
and  sermons  of  John  Wesley  are  the  ultimate  re- 
ference, sustained  by  an  unscriptural  and  irrespon- 
sible tribunal,  whose  regulations  have  all  the  force 
of  canons — the  power  to  bind  and  loose — though 


THE      christian's      HOME.  69 

they  be  not  tlie  laws  of  tlie  One  Lawgiver  in  the 
Clmrcb,  Christ  Jesus. ^' 

In  this  country,  Methodism  does  not  define  its 
requirements  in  the  same  way,  yet  agreement  with 
Joiiii  Wesle}^,  if  not  a  test  in  words,  is  in  fact. 
Though  all  his  views  are  not  taught  in  the  Articles 
of  the  Methodist  Episcopal  Church,  yet,  according 
to  a  work  issued  from  its  press,!  "  tradition  comes 
in,  usage  and  the  influence  and  force  of  a  common 
opinion,"  for  their  being  held  and  preached.  Ac- 
cording to  the  "  Discipline  "  of  this  church,  any  one 
guilty  of  "  inveighing  against  either  our  doctrines 
or  discipline,  *  *  *  "  if  he  persist  in  such  pernicious 
practices,  he  shall  be  expelled  from  the  church." 
So  again,  if  preachers  "  hold  or  disseminate,  pub- 
licly or  privately,  doctrines  which  are  contrary  to 
our  Articles  of  Religion,"  the  "Discipline"  says, 
"  Let  the  same  process  be  observed  as  in  case  of 
gross  immorality."  Not  one  word  is  here  said  as 
to  any  appeal  to  Scripture.  The  Baptists  have 
ever  been  honored  to  maintain  "  the  great  truth  of 
the  absolute  dominion  of  Scripture  over  faith,  and 
in  the  Church  of  God."  They  have  always  con- 
tended for  the  unimpeachable  wisdom  of  the  great 
Founder  of  Zion ;  and  have  been  satisfied  that  when 

*  Underbill.     Christian  Review,  Jan.,  1552. 
I  Dixon's  Tour  in  Ameri:t,- 


TO  A     BAPTIST     CHURCH, 

a  difficulty  arises,  in  which  it  is  clearly  evident  that 
a  church  can  take  no  cognizance  of  it  by  His  laws, 
that  it  may  safely  be  let  alone,  without  detriment 
to  its  welfare.  Among  the  thousands  of  Baptist 
churches,  but  few  cases  of  serious  difficulty  in  gov- 
ernment have  occurred  within  the  memory  of  any 
in  the  denomination;  and  wherever  these  have 
arisen,  there  is  little  doubt  that  they  may  be  traced 
to  the  infringement  of  this  principle.  When 
churches  have  been  satisfied  to  recognize  no  requi- 
site for  membership  which  our  Lord  has  not  made 
imperative,  and  nothing  as  an  offence,  for  which 
He  has  not  provided  a  discipline,  their  peace  and 
progress  has  been  "  as  a  river."  But  an  opposite 
course  has  always  done  violence  to  conscientious 
convictions.  Happily  those  who,  inexperienced  in 
Scripture  principles  of  church  government,  have 
sought  to  introduce  subversive  novelties,  have  sel- 
dom been  able  to  carry  out  their  designs.  A  mena- 
bership  well  acquainted  with  the  benefits  of  a  sound 
anchorage  in  the  fair  havens  which  apostolic  teach- 
ings indicate,  will  not  readily  trust  the  ark  in  the 
breakers  of  human  legislation.  The  promise  of 
ultimate  "  peace  and  safety,"  they  know,  can  not 
be  realized,  until  the  law,  by  which  actions  have 
relation  to  results,  no  longer  operates. 

In  the  appointment  of  officers  in  a  Baptist  church, 


THE      christian's     HOME.  Yl 

the  fullest  exercise  of  the  rights  of  membership  is 
guaranteed. 

The  fact  that  the  church  is  a  voluntary  society, 
seems  to  intimate  its  right  of  choice  of  its  own  offi- 
cers. No  one  would  suppose,  from  the  New  Tes- 
tament, that  those  accustomed  to  listen  to  and 
support  a  spiritual  teacher,  should  have  nothing 
to  say  with  respect  to  his  appointment.  When 
"  the  seven "  were  to  be  appointed,  the  Apostles 
called  the  people  together  to  make  an  election. 
They  did  not,  as  lords  over  God's  heritage,  make 
a  choice  themselves.  So  far  did  popular  rights 
prevail  in  apostolic  times,  that  even  when  a  con- 
tribution was  raised  for  the  necessitous,  Paul  in- 
forms us  that  the  "  brother  "  who  carried  it  to  its 
destination  was  "  chosen  of  the  churches  to  travel 
with  us  with  this  grace."  Among  Presbyterians, 
a  minister  can  only  be  settled  in  a  congregation  by 
the  permission  of  a  presbytery.  With  Episcopa- 
lians, the  people  have  little  to  do  with  the  election, 
and  a  bishop's  sanction  is  indispensable.  In  the 
Methodist  Church,  a  preacher  takes  charge  of  a 
congregation  by  the  appointment  of  the  bishop  ; — 
the  people,  according  to  the  letter  of  the  Discipline, 
have  nothing  to  do  with  the  appointment  to  any 
office,  save  in  those  States  and  Territories  where 
the  Legislature  has  secured  them  rights  which  the 


72  A     BAPTIST      CHURCH, 

Church  denies.*  In  some  matters,  usage  may  mo- 
dify these  enactments  ;  but  wherever  they  are  un- 
repealed, the  rights  of  Christian  men  are  unsafe. 
The  Methodist  body  has  been  highly  honored  of 
God  in  the  extension  of  the  knowledge  of  Christ ; 
and  those  who  are  in  its  communion  may  be,  in 
general,  well  satisfied  with  its  polity ;  but  it  is  ques- 
tionable whether  they  will  long  remain  satisfied, 
without  any  proper  voice  in  its  conference  or  in 
their  own  local  afiairs. 

The  oversight  in  a  Baptist  church  is  scriptural 
in  its  character  and  powers. 

The  apostolic  epistles  clearly  set  forth  the  officers 
"which  are  to  exist  in  the  churches,  and  the  duties 
which  are  annexed  to  them.  "  Obey  them  which 
have  the  rule  over  you."  Heb.  xiii.  17.  We  be- 
seech you,  brethren,  to  know  them  which  labor 
among  you,  and  are  over  you  in  the  Lord,  and  ad- 
monish you.  And  to  esteem  them  very  highly  in 
love  for  their  work's  sake.  2  Thes.  v.  12, 13.  The 
pastor  is  also  presented  as  having  "  rule  "  (1  Tim. 
V.  17)  in  the  church.  The  powers  of  the  pastoral 
^office,  however,  as  made  known  in  the  Scripture, 
are  not  of  the  absolute  and  arbitrary  character 
which  many  have  represented.  The  ruling  power 
of  a  pastor  is  to  be  exercised  in  subserviency  to 

*  Discipline      Sec.  III.  2. 


THE      christian's      HOME.  73^ 

God's  will.  He  "  rules  T^ell,"  "when,  as  presideB:-& of 
tbe  assemblies  of  the  church,  he  gives  a  clear  exhi- 
bition of  the  will  of  Christ  in  matters  which  call  for 
their  action.  It  belongs  to  him  to  announce  what 
offences  the  Scriptures  recognize,  and  what  discip- 
line they  enjoin ;  but  it  is  not  his  to  praiiounce  any 
sentence  which  the  body  has  not  aut^horized.  In 
some  churches,  official  authority  is  gi^atly  magni- 
fied, insomuch  that  it  has  all  th©-  powders  which 
righly  belong  to  the  wiiole  membership.  In  churches 
having  a  Presbyterian  constitution,  the  session,  com- 
posed of  the  pastor  and  elders,  have  sole  authority 
in  the  reception  and  discipline  of  members.  In  the 
Methodist  Episcopal  Chu-rch,  even  when  the  mem- 
bers of  a  whole  society  have  decided  on  the  inno-. 
cence  or  guilt  of  an  accused  person,  the  minister  in 
charge  can  take  the  case  entirely  out  of  their  juris- 
diction. So  that  at  any  time,  persons  may  be  re- 
tained in  the  membership  of  the  church,  or  removed 
from  it,  irrespective  of  their  will.  Among  Baptists^ 
the  self-government  of  the  churches  has  ever  been 
a  prominent  principle.  They  hold  "  the  churcfe  to 
be,  intentionally,  a  popular  institution;  and  that 
whatever  provision  is  made  for  order,  officers  and 
discipline,  the  whole  power,  under  Christ,  is  in  the 
people,  and  administered  not  over  thera,  nor  for 
them,  but  by  themselves,  convened  in  free  assem- 


74  ABAPTIST 

bly."  Discipline  is  evidently,  in  Scripture,  not 
the  act  of  officers,  but  of  the  whole  body.  The 
case  of  the  trespasser  who  stubbornly  persisted  in 
bis  oience,  was  to  be  told  to  the  church.  It  was 
the  whole  body  of  the  church  at  Corinth,  on  whom 
the  duty  was  laid  of  removing  an  oiFender.  1  Cor. 
V.  4-7.  The  same  party  was  also  required  to  act 
in  cases  of  restoration.  No  person  need  enter  a 
Baptist  church,  with  the  expectation  that  he  may 
consider  the  opinions  and  counsels  of  its  pastor 
unimportant ;  but  at  the  same  time,  he  may  enter 
it  with  the  assurance  that  the  pastor  alone,  has  not 
power  to  remove  him  from  its  privileges. 

But  there  may  be  some  who  inquire  what  remedy 
an  individual  has  if  wrongfully  excommunicated  by 
the  church.  Churches  being  composed  of  those 
who,  .as  individuals,  are  not  incapable  of  error,  they 
cannot  be  infallible  in  an  associated  capacity.  They 
may,  therefore,  in  some  cases,  make  an  erroneous 
judgment.  Their  own  sober  second  thought  is,  in 
general,  the  best  corrective  in  such  a  case.  Yet, 
if  they  are  not  convinced  of  error,  foreign  interfer- 
€Dee  is  of  no  use.  A  court  of  review,  if  their  po- 
lity admitted  of  such  a  body,  might  decide  the  ex- 
communication of  a  member  wrongful ;  but  when 
it  is  the  act  of  the  members  of  the  church  generally, 
unless  they  can  believe  that  they  have  acted  con- 


THE      christian's     HOME.  *75 

trary  to  the  law  of  Christ  in  the  case,  it  is  impos- 
sible for  him  to  be  restored  to  fellowship  ;  for  they 
can  not  give  love  and  sympathy  to  one  whom  they 
believe  unworthy  of  it.  Those  persons  have  the 
poorest  idea  of  church  state,  who  think  it  possible 
to  replace  a  man  in  its  privileges,  in  any  way  akin 
to  that  which  would  give  him  a  possession  of  pro- 
perty or  estate.  He  may  regain  his  seat  at  the 
ccfmmunion  table,  but  church  fellowship  is  a  thing 
of  the  affections.  It  is  impalpable  to  mere  law. 
It  dies  under  compulsion. 

There  may  arise  cases,  in  w^hich  a  member  may 
become  obnoxious  to  the  majority  of  a  church,  who 
is  nevertheless  not  guilty  of  any  offence  against  the 
laws  of  Christ.  If,  in  such  circumstances,  he  is 
made  a  subject  of  discipline,  he  is  not  without  re- 
medy. He  is  not  thereby  cut  off  from  the  hope  of 
church  relationship  in  his  own  denomination.  He 
will  neither  find  it  necessary,  as  opponents  some- 
times suggest,  to  pass  through  life  without  ecclesi- 
astical privileges,  or  found  a  church  for  himself.* 

*  On  one  occasion,  the  writer  heard  the  Rev.  Dr.  B ,  in 

the  course  of  a  sermon  before  a  newly  organized  Presbyterian 
Church,  in  showing  the  benefit  of  a  court  of  appeal,  in  cases  in 
which  members  consider  themselves  aggrieved,  use  this  plea 
with  great  earnestness.  But  the  good  man,  who  so  much  de- 
precated institutions  which  compelled  such  i  resort,  had  tried 
it  himself,  and  was  then  occupying  the  desk  in  defiance  of  a 


76  A     BAPTIST     CHURCH, 

He  Las  tlie  alternative  of  an  application  to  another 
c-hurcli.  The  church  to  which  he  applies  will  not, 
of  course,  treat  a  solemn  sentence,  passed  in  the 
name  of  Christ,  as  a  nullity,  on  his  own  represent- 
ation. But  if,  a.fter  making  careful  investigation, 
it  is  satisfied  of  its  injustice,  it  will  not  hesitate  to 
receive  him,  and  neighboring  churches  will  approve 
its  action ;  for  only  as  a  church  is  guided  by  the  will 
of  Christ;  will  its  decisions  be  respected  by  kindred 
^cieties. 

Such  is  the  relationship  of  the  members  of  the 
body  of  Christ,  that  if  "  one  member  suffer  all  the 
members  suffer  with  him."  They  cannot,  there- 
fore, allow  a  member  to  lie  under  a  sentence  which 
"  delivers  him  to  Satan,"  and  makes  him  "  as  a 
heathen  man,"  while  they  believe  that  he  is  worthy 
of  their  love  and  communion.  To  do  this,  in  the 
case  of  one  of  the  least  of  the  brethren  of  Christ, 
is  to  be  guilty  of  like  vice  with  those  who,  behold- 
ing a  homeless  stranger,  "  took  him  not  in." 

Within  Baptist  churches  it  is  believed,  that 
every  right  which  a  believer  can  claim  is  guaran- 
teed. The  sons  of  fathers,  who  were  permitted  to 
startle  a  world,  by  reviving  and  proclaiming  the 

sentence  of  deposition.  Neither  presbytery  or  synod  had  given 
him  the  deliverance  he  desired,  and,  with  others,  he  had  orgs-n- 
ized  new  presbyteries  and  a  new  synod. 


THE      christian's     HOME.  77 

great  doctrines  of  soul  liberty,  cannot  submit  to 
any  yoke  of  bondage  themselves,  or  impose  it  on 
others.  While  others  laud  the  complex  systems  by 
which  men  govern  them,  their  rejoicing  is  this,  that 
they  have  learned  to  feel  the  force  of  the  truth  an 
Apostle  taught.    "  Ye  are  bought  with  a  price  :  be 

NOT  YE  THE  SERVANTS  OF  MEN." 


CHAPTER    IV. 

COMFORT. 

Comfort  in  the  Church  !  To  how  many  might 
such  an  expression  appear  a  mockery.  The  Church, 
so  called,  has,  in  not  a  few  instances,  tended  more 
to  the  misery  than  to  the  happiness  of  man.  Re- 
fusal to  ohey  its  behests  has  procured  loss  of  pro- 
perty, reputation  and  life.  The  partisans  of  Popery 
and  British  prelacy  have  alike  claimed  that  they 
were  doing  God  service,  in  using,  in  the  name  of 
the  Church,  the  faggot,  the  thumb-screw,  and  the 
boot.  The  same  persecuting  spirit  has  been  mani- 
fested in  times  past  in  this  country,  by  those  who 
might  have  been  expected  to  exercise  more  toler- 
:ance.  To  this  hour,  very  generally  in  Europe, 
"  the  church,"  sometimes,  even,  bearing  the  name 
of  Protestant,  by  the  demands  which  it  makes  and 
the  penalties  it  inflicts,  proves  itself  the  annoyance 
■of  true  Christians.  The  reason  of  this  disastrous 
influence  may  be  discovered  in  the  existence  and 
maintenance  of  ecclesiastical  systems,  opposed  in 
nearly  all  things  to  the  churches  of  primitive  times. 


THE      christian's     HOME.  79 

No  church  organization  can  promote  the  well- 
being  and  happiness  of  men,  which  is  not,  in  its 
constipation,  conformed  to  the  Word  of  God. 

Tn  the  previous  chapter,  we  have  exhibited  the 
church  principles  of  Baptists  in  relation  to  the 
rights  of  Christians.  It  is  essential  to  comfort 
that  these  be  preserved  inviolate.  Not  less  impor- 
tant is  it  for  this  end,  thai;  the  church  fulfil  the 
object  for  which  it  is  founded.  Rights  may  be 
scrupulously  regarded,  and  the  individual,  never- 
theless, find  himself  in  the  midst  of  uncongenial 
influences. 

A  church  should  be  2i  felloicsMp  of  Christians. 

The  churches,  in  apostolic  times,  were  evidently 
voluntary  societies,  in«which  religion  was  aided  by 
the  consecration  of  the  associative  instinct  of  our 
nature.  It  has  been  well  remarked,  concerning 
one  of  these — "  Here  we  see  •  the  social  principle, 
putting  forth  its  energies  in  a  way  of  sacred  fellow- 
ship, and  with  direct  reference  to  religion.  A  new 
and  holy  brotherhood  was  set  up,  of  which  love  to 
Christ  and  to  each  other  for  Christ's  sake  was  the 
bond."  *  The  possession  of  these  affections  by  all 
who  enter  into  church  relations,  is  of  the  utmost 
importance.  Unless  they  are  generally  felt,  there 
can  be  little  happiness  experienced  by  the  most 
*  J.  A.  James. 


80  A     BAPTIST     CHURCH, 

sincere  disciples.  Many  regard  churcli  member- 
ship only  as  giving  tliem  the  privilege  of  an  ap- 
proach to  the  Lord's  table  ;  and  ^dth  this  view,  it 
may  appear  to  some,  that  severe  scrutiny  concern- 
ing the  spiritual  character  of  members,  is  not  very 
essential  to  Christian  comfort.  But  important  as 
is  the  privilege  of  celebrating  the  Lord's  supper,  it 
becomes  the  Christian  to  contemplate  the  church  as 
existing  for  other  ends,  which  ought  not  to  be  treated 
as  trivial.  ''  Nothing  is  more  certain,"  remarks 
Robert  Hall,  "  than  that  the  communion  of  saints 
is  by  no  means  confined  to  one  particular  occasion, 
or  limited  to  one  transaction,  such  as  that  of  as- 
sembling around  the  Lord's  table.  *  *  *  Its 
richest  fruits  are  frequently  reserved  for  private 
conference,  like  that  in  which  the  two  disciples 
were  engaged,  in  their  way  to  Emmaus,  when  their 
hearts  burned  within  them  while  the  Lord  opened 
to  them  the  Scriptures.  When  they  take  sweet 
counsel  together,  as  they  go  to  the  house  of  God  in 
company,  when  they  bear  each  other's  burdens, 
weep  with  those  that  weep,  and  rejoice  with  those 
that  rejoice,  say,  have  Christians  no  mutual  fellow- 
ship 1"  For  such  ends  a  church  exists,  and  for 
their  accomplishment  habitual  sympathies  are  de- 
manded, which  cannot  be  found  in  any  who  are  not 
renewed  in  the  spirit  of  their  minds. 


THE     christian's     HOME.  81 

Union  with  an  association  of  persons  bearing  the 
name  of  cbnrcli  members,  but  not  subjects  of  the 
gracious  influences  of  the  Divine  Spirit,  cannot  con- 
tribute to  the  happiness  of  a  real  Christian.  Such 
a  body  lacks  the  first  requirement  of  a  church.  It 
is  not  a  "  spiritual  house."  Reverence  and  order 
may  be  conspicuous  in  its  assemblies,  but  it  cannot 
furnish  a  home  for  a  soul  born  from  above. 

It  is  to  be  presumed,  that  all  persons  who  are 
led  by  the  Spirit  of  God,  desire  that  purity  in  the 
membership  of  the  denominations  to  w^hich  they 
belong,  which  -shall  secure  a  communion  of  saints. 
Comparisons  have  long  been  deemed  "  odious," 
and  no  comparisons  are  so  justly  obnoxious,  as 
those  which  relate  to  the  piety  of  church  members 
of  different  denominations.  Nevertheless,  an  ex- 
amination of  the  ecclesiastical  principles  of  various 
communions  ought  to  be  made.  These  either  have 
a  tendency  to  secure  a  pious  membership,  and  there- 
by true  Christian  fellowship,  or  they  have  not. 

With  Episcopalians,  admission  to  full  church 
privileges  is  granted  to  those  who  have  been  con- 
firmed. The  req.uirements  for  this  service  are  thus 
stated  in  the  Book  of  Common  Prayer  :  "  The 
Church  hath  thought  good  to  order,  that  none  shall 
be  confirmed,  but  such  as  can  say  the  Creed,  the 
Lord's  Prayer,  and  the  Ten  Commandments  ;  and 


82  A     BAPTIST     CHURCH, 

can  also  answer  to  such  other  questions,  as  in  the 
Short  Catechism  are  contained."  Beyond  this, 
nothing  can  be  demanded,  but  that  the  parties  con- 
firmed "  renew  the  solemn  pronlise  and  vow  "  made 
at  their  baptism.  When  the  conditions  of  admis- 
sion to  a  church  are  made  thus,  irrespective  of 
personal  character,  it  cannot  be  expected  that  its 
membership  will  constitute  a  communion  of  saints. 
That  there  are,  and  have  been,  among  Episcopalians, 
persons  very  eminent  for  piety,  none  will  deny; 
but  the  condition  on  which  members  are  admitted, 
being  that  of  memory^  not  of  heart,  and  the  ab- 
sence of  any  discipline  by  which  offenders  are 
removed,  forbid  the  hope  that  exalted  piety  will  be 
common. 

The  Presbyterians  acknowledge  the  Confession 
of  Faith  of  the  Westminster  Assembly  of  Divines, 
as  forming  a  material  part  of  the  Constitution  of 
the  Presbyterian  Church  in  this  country.  Accord- 
ing to  this  standard,  the  "  visible  church  *  *  * 
consists  of  all  these  throughout  the  world  that  pro- 
fess the  true  religion,  together  with  their  children." 
Such  a  definition,  it  will  be  evident  to  the  reader, 
scarcely  excludes  any,  but  the  Jew  and  the  Infidel. 

In  admitting  members,  there  is  reason  to  believe, 
that  some  branches  of  the  Presbyterian  family  liave 
made  a  great  advance  since  this  Confession  was 


THE      christian's     HOME.  83 

framed.  But  not  even  yet,  are  all  Presbyterians 
willing  to  act  on  principles  which  tend  to  secure  a 
pure  membership.  The  late  Dr.  Chalmers,  whose 
name  is  justly  venerated  throughout  Christendom, 
when  presenting  his  views  before  the  General  As- 
sembly of  the  Church  of  Scotland,  maintained,  that 
it  was  "  wrong,  to  say  that  none  hut  the  pious, 
should  be  admitted "  to  partake  of  the  Sacra- 
ments ;  while  for  the  decent  regulation  of  the  vis- 
ible church,  ^'  it  is  well  that  the  visibly  profane 
01'  profligate  are  kept  away."  As  to  the  duty  of 
a  minister,  with  regard  to  the  "  great  majority  of 
our  species,"  who  are  "  neither  of  the  profligate  o 
the  pious,"  this  eminent  man  held,  that  his  business 
is  "  not  to  exclude  them,  but  to  warn  them."  *  A 
church  regulated  on  these  principles,  can  offer  but 
few  of  the  attractions  which  gave  to  primitive 
aissemblies  of  Christians,  so  delightful  a  charm. 
There  may  be  many  communicants,  but  there  will 
not  be  much  Christian  communion. 

The  larger  bodies  of  Presbyterians  in  this  coun- 
try, make  a  nearer  approach  to  the  views  of  Bap- 
tists. Though  they  hold,  with  their  trans-atlantic 
brethren,  that  "  the  visible  church  comprehends 
hypocrites  and  formalists,  as  well  as  those  who  are 
effectually    called    and    regenerated ; "    yet    they 

*  Memoirs  by  Dr.  Hanna.     Vol.  III.     Appendix. 


84  A     BAPTIST     CHLRCH, 

declare,  that  those  whose  province  it  is  to  receive 
members,  should,  "  with  great  carefulness,  endeavor 
to  ascertain  whether  or  not,  the  applicants  for  seal- 
ing ordinances  furnish  evidence  of  a  gracious  state 
of  heart,  of  a  correct  Christian  deportment,  and  of 
a  competent  knowledge  of  the  great  system  of 
revealed  truth."  * 

But  while  these  views  are  no  doubt  honestly 
entertained,  men  of  careful  discrimination  have 
perceived  obstacles  in  the  way  of  the  attainment 
of  purity  in  church  fellowship,  in  connection  with 
Presbyterianism.  According  to  Dr.  Davidson,  in 
his  "  Ecclesiastical  Polity  of  the  New  Testament." 
"  Presbyterians  of  the  present  time,  particularly 
such  as  are  unconnected  with  the  state,  allow  that 
the  members  admitted  into  churches  should  be  such 
as  profess  their  knowledge  and  faith  in  Christ,  to- 
gether with  their  subjection  to  him  in  ordinances  ; 
or  in  other  words,  those  who  are  true  Christians  in 
the  judgment  of  charity.  We  fear,  however,  that 
though  they  admit  in  theory  the  scriptural  qualifi- 
cations of  church  members,  they  forget  tliem  in 
practice.  Their  system,  however  favorable  it  may 
seem  to  the  scriptural  standard  on  this  vital  point, 
has  never  secured  holiness  in  the  members  to  any 

*  Exposition  of  the  Confession  of  Faith  ;  Explanatory  note 
in  the  American  edition. 


considerable  extent.  As  long  as  a  palpable  line  of 
distinction  is  not  drawn  between  the  hearers  com- 
posing a  congregation  ;  and  while  candidates  for 
the  ministry  enter  on  their  studies  for  the  office, 
without  giving  evidence  of  personal  holiness  ;  this 
denomination  cannot  pretend  to  attain  the  character 
they  admit  to  be  so  desirable."  * 
I  In  the  several  distinctive  ecclesiastical  bodies, 
adopting  a  Presbyterian  government,  doubtless 
diversity  exists  in  principle,  as  to  the  conditions  of 
admission  to  membership.  But  in  any  Pi*esbyte- 
rian  church,  however  spiritual  its  requirements, 
there  cannot  be  that  enlightened  fellowship  which 
characterized  primitive  Christian  assemblies  ;  for 
when  persons  are  received  into  membership,  owing 
to  the  privacy  of  examination,  the  great  majority 
have  no  opportunity  of  gaining  a  knowledge  of 
their  spiritual  history. 

In  the  Methodist  body,  it  is  held  that  a  religious 
society  is  "'  a  company  of  men  having  the  form  and 
seeking  the  power  of  godliness,  united  in  order  to 
pray  together,  to  receive  the  word  of  exhortation, 
and  to  watch  over  one  another  in  the  Lord,  that 
they  may  help  each  other  to  work  out  their  salva- 
tion." "  There  is  only  one  condition  previously 
required  of  those  who  desire  admission  into  these 

*  Page  63. 


86  A      BAPTIST      CHURCH, 

societies,  '  a  desire  to  flee  from  the  wrath  to  come-, 
and  to  be  saved  from  their  sins.'  "  *  When  we 
turn  to  another  section  of  the  Disciphne,  we  find 
the  following  presented  in  answer  to  the  question, 
"  How  shall  we  prevent  improper  persons  from 
insinuatins:  themselves  into  the  church  1  "  ^'  Let 
none  be  received  into  the  Church  until  they  are 
recommended  by  a  leader,  with  whom  they  have 
met  at  least  six  months  on  trial,  and  have  been 
baptized  ;  and  shall  on  examination  by  the  minis- 
ter in  charge,  before  the  church,  give  satisfactory 
assurances  both  of  the  correctness  of  their  faith, 
and  their  willingness  to  observe  and  keep  the  rules 
of  the  church." 

On  tlie  principles  thus  exhibited  in  the  Discipline, 
it  has  been  alleged  that  the  requirements  for  Meth- 
odist church -membership  are  not  such  as  bar  un- 
converted men.  In  a  Pedo-baptist  periodical  of 
high  authority,  it  has  been  stated,  that  "  Member- 
ship among  the  Methodists  is  more  than  ordinarily 
a  doubtful  index  of  conversion.  Among  the  purest 
churches  it  is  only  an  approximation  to  certainty  ; 
but  Methodism  makes  regular  'provision  for  the 
full  admission  to  its  fellowship  of  unconverted  men 
in  any  nuriibers.^'^  f  It  is  well  known,  that  persons 
who  give  no  evidence  of  conversion  are  often  allowed 

*  Discipline. 


HOME.  87 

to  become  "  class  members,"  and  in -some  districts 
"  seekers,"  are  permitted  to  come  to  tlie  Lord's 
table.  It  is  not  necessary  for  admission  to  "  full 
membei'sliip,"  if  the  Discipline  correctly  exhibits 
the  practice,  that  a  man  give  evidence  of  a  gracious 
f.tate  of  heart.  It  is  certainly  not  impossible  for 
an  unconverted  man  to  fulfil  a  term  of  probation, 
and  gain  a  tlieoretic  ''  correctness  of  faith." 

Tlve  godliness  and  abundant  zeal  of  many  mem- 
bers of  the -Methodist  Church,  hovv^ever,  give  evi- 
dence that  they  are  of  the  family  of  God  ;  and  it 
is  scarcely  to  be  credited,  that  persons  who  are 
accustomed  to  the  earnest  preaching  of  the  Meth- 
odist pulpit,  can  be  unacquainted  with  the  necessity 
of  the  new  birth  for  admission  to  heaven  ;  and 
having  this  knowledge,  it  would  be  tliought  all  must 
pe^xeive  the  incongruity  of  membership  in  a  church 
'here,  without  the  possession  of  a  well  grounded 
hope  of  a  part,  with  the  Church  in  glory.  Never- 
theless, it  is  certain,  that  without  any  infringement 
of  Methodist  Discipline,  many  may  be  brought  into 
membership,  who  are  destitute  of  the  elements  of 
character  needed  for  Christian  fellowship. 

Hindrances  to  that  purity  of  fellowship  which 
is   desirable,  exist   in  all  Pedo-baptist  denomina- 

t  Christian  Witness.  Issued  by  the  Congregational  Union 
of  Enailand  and  Wales. 


88  A      BAPTIST      CHURCH, 

tions.  Those  whicli  most  Iionorablj  approximate 
to  the  Scriptures,  have  in  the  dogma  of  Infant 
church  membership,  a  stumbling-block.  With  an 
idea  which  attaches  membersMp  to  natural  descent, 
men  are  not  likely  to  be  distinguished  for  any  great 
clearness  of  perception  as  to  the  spiritualit}^,  which 
of  right,  appertains  to  a  Church  of  Christ.  Be- 
side this,  the  historical  antecedents  of  the  leading 
Pedo-baptist  Churches,  are  opposed  to  their  insist- 
ing on  piety,  for  admission  to  church  membership. 
The  Presbyterian  and  Episcopal  churches  are  off- 
shoots of  national  religious  establishments  in  other 
countries  ;  and  the  religious  body,  a  branch  of 
which  exists  here,  as  the  Methodist  Episcopal 
church,  was  regarded  by  its  founder  as  still  in  con- 
nection with  one  of  these  original  State  Churches ; 
and  when  declared  separate,  was  greatly  modeled 
by  it.  Now  it  will  be  found,  that  in  any  State 
church,  even  if  regulations  are  made  for  purity 
in  its  fellowship,  it  cannot  be  obtained.  What 
Hooker  declared  of  one,  is  true  of  every  State 
establishment  of  religion  ;  "  There  is  not  any  man 
of  the  Church  of  England,  but  the  same  man  is 
also  a  member  of  the  commonwealth ;  nor  any 
member  of  the  commonwealth  which  is  not  also  of 
the  Church  of  England."  * 

*  Ecclesiastical  Polity. 


THE      christian's     HOME.  8G 

Whether  it  be  in  the  Presbyterian  Church  of 
Scotland,  or  the  Episcopal  Church  of  England, 
men  notoriously  destitute  of  Christian  character 
cannot  be  prevented  from  coining  to  that  table, 
which  is  called  the  Lord's.  Churches,  therefore, 
■which  bear  the  impress  of  these  foreign  state 
churches,  and  which,  by  reason  of  immigration  are 
receiving  ministers  and  members  from  them,  only 
^with  the  lapse  of  time,  if  ever,  will  throw  off  en- 
tirely the  principles  of  membership  which  prevail 
in  the  bodies  from  which  they  spring.  Every  thing 
of  a  traditional  character  and  ecclesiastical  affinity 
is  against  their  purity.  There  is  cause  for  rejoic- 
ing if,  in  any  case,  despite  a  paternity  from  which 
they  have  received  an  heir-loom  most  pernicious  to 
their  healthy  action,  they  have  made  efforts  to 
obtain  somewhat  of  the  vitality  of  the  churches  of 
apostolic  times.  Happily  New  Testament  princi- 
ples have  always  been  so  repugnant  to  the  rulers 
of  this  world,  and  are  in  their  very  nature  so  un- 
fitted for  the  construction  of  a  national  church,  that 
Baptists  have  never  suffered  from  this  vitiating  al- 
liance. 

That  purity  in  the  membership  of  churches  essen- 
tial to  constitute  them  Christian  fellowships,  wdiich 
others,  although  believing  most  desirable,  have 
conceived  it  chimerical  to  expect.  Baptists  have 


90  A     BAPTIST     CHURCH, 

steadily  set  themselves  to  obtain.  "  What  every 
confession,"  Mr.  Underhill  remarks,  "  in  harmony 
with  Scripture,  affirmed  the  church  to  be,  the  Bap- 
tists endeavored  to  realize.  They  would  make 
theory  a  fact,  and  embody,  as  far  as  human  infirm- 
ity could  be  overcome,  the  ideal  in  the  actual."  * 
As  in  the  New  Testament,  the  church  is  set  forth 
as  composed  of  believers  or  saints,  with  them  it  has 
been  a  pre-eminent  care  to  have  churches  conformed 
to  the  primitive  pattern.  Deceivers  have  sometimes 
crept  in  among  them,  even  as  they  did  into  apos- 
tolic churches  ;  but  they  have  obtained  entrance 
in  opposition  to  their  principle  of  incorporation ; 
and  when  discovered,  the  disposition  and  power  to 
remove  such  excrescences  has  seldom  been  found 
wanting.  Though  Presbyterians  have  understood 
the  parable  of  the  wheat  and  tares  (Matt.  xiii.  24- 
30)  as  descriptive  of  the  church,t  and  Episcopa- 
lians have  regarded  it  as  so  far  sanctioning  a  pro- 
miscuous membership,  as  to  deprecate  any  attempt 
to  remove  the  unworthy,  on  the  ground  which  the 
parable  presents,  that  in  the  effort  the  wheat  may 
be  rooted  up,  or  in  other  words,  good  members, 
related  to  the  delinquents,  be  offended  and  withdraw 
from  "  the  church  "  Baptists  have  repudiated,  as 

*  Christian  Review,  Jan.,  1852. 

t  Exposition  of  the  Confession  of  Faith. 


HOME.  91 

contrary  to  the  teaching  of  our  Lord  and  His 
Apostles,  any  idea  which  would  sanction  their  re- 
maining in  mischievous  luxuriance  in  the  midst  of 
God's  husbandry.  That  there  are  tares  in  the 
worlds  and  that  we  have  no  right  to  anticipate  the 
Divine  vengeance  on  them,  they  do  not  deny.  It 
was  their  honor  to  maintain  this,  when  priestly 
persecutors  were  very  actively  engaged  in  weeding 
nations  and  communities  of  those  who,  being  op- 
posed to  their  assumptions,  they  conceived  it  became 
them  to  remove  from  the  earth.  Not  a  few,  holding 
the  distinctive  principles  of  the  Baptist  denomina- 
tions, were  treated  as  "  tares."  The  honor  now 
done  their  memory  and  that  of  other  sufferers  for 
conscience  sake,  shows  to  the  world  the  wicked- 
ness and  folly  of  a  course  wdiich  takes  away  human 
life  to  gratify  ecclesiastical  malignity. 

The  testimony  of  enemies  might  be  given  in 
proof  of  the  purity  of  communion  which  Baptists 
have  advocated  and  maintained.  The  persecutors 
of  the  Paulicans  and  Cathari,  and  other  Baptist 
communities  which  existed  previous  to  the  Refor- 
mation, though  to  their  own  dishonor,  bear  witness 
to  the  Christian  simplicity  of  doctrine  and  life 
w^hich  distinguished  them.  At  and  after  the  time 
of  the  Reformation,  they  bore  still  the  same  cha- 
racter.   When,  in  1536,  the  question  of  punishing, 


92  A     BAPTIST     CHURCH, 

capitally,  tlie  so-called  heresy  of  ana-baptism  was 
considered  in  a  Diet  convened  for  the  purpose  ;  the 
opinions  of  several  jurists,  reformers  and  Lutheran 
divines  of  Germany  were  presented.  The  substance 
of  the  opinions  of  one  of  these  is  given  as  follows  : — 
"  The  cause  of  the  increase  of  ana-baptism  is, 
that  good  laws  and  constitutions  are  not  maintained, 
nor  those  who  transgress  against  them  punished. 
That  adulteries,  revellings  and  such  like  things  are 
committed  with  impunity.  That  by  this  the  Ana- 
baptists are  strengthened.''^  In  the  law  passed  on 
this  occasion,  provision  was  made,  that  "  wicked 
persons,  adulterers,  drunkards,  gamblers,  and  such 
like,  should  be  severely  punished,  that  there  may 
be  no  scandal ;"  and  other  measures  were  adopted, 
"  designed  for  the  removal  of  abuses,  which  seemed 
to  give  the  Ana-baptists  a  pretext  for  schism.* 
Thus  did  Baptists  shame  a  dominant  church,  and 
show  them  the  importance  of  a  decent  discipline. 
In  subsequent  times  the  healthful  operation  of  their 
practice  has  been  recognised  by  members  of  deno- 
minations, which,  through  its  absence,  have  greatly 
suffered  from  heresy.  Especially  has  this  been 
admitted,  with  regard  to  their  steadfastness  in  the 

*  Dutch  Martyrology.  Reproach  is  attached  to  the  name 
Ana-baptist  on  account  of  the  errors  and  excesses  of  persons 
known  by  it  in  the  sixteenth  century.  There  were  at  that  time 
however,  others,  whose  views  were  in  general  accordance  with 
those  held  by  Baptists  in  the  present  day. 


THE      CHUISTIAN's      HOME.  93 

period  of  the  lamentable  defections  of  the  Pedo- 
baptist  churches  in  New  England.  Their  prin- 
ciple may  not  have  yet  so  wide  an  appreciation,  as 
regard  for  the  honor  of  their  Lord  leads  those  who 
know  its  value  to  desire,  but  it  is  surely  tending  to. 
universal  acceptance. 

Valuable  as  is  the  principle  which  guides  Bap- 
tists in  receiving  members  for  the  purity  of  their 
church  membership,  its  excellence  is  even  more 
apparent  in  the  reality  of  the  fellowship  it  secures. 
A  conscript  law  may  draw  together  the  young  men 
of  an  empire,  and  they  may,  by  training,  be  brought 
to  present  an  orderly  and  compact  appearance  ;  but 
their  unity  is  artificial,  and  soon  as  the  restraint  of 
law  is  removed  they  disperse.  A  church  constitu- 
ted on  scriptural  principles,  has  that  in  itself  which 
holds  it  together.  It  meets  the  demands  of  spirit- 
ual life.  The  members  are  not  only  brought  into 
the  same  place,  but  their  minds  are  occupied  by 
the  same  object.  With  them  the  term  fellowship 
has  reality  and  significance.  They  are  "bap- 
tized into  one  body." 

"  Heart  leans  to  heart  with  one  intense  desire, 
To  feel  the  living  warmth  of  kindred  fire." 

They  have,  in  the  affinity  of  their  faith  and  love, 
a  bond  of  union,  and  in  the  noble  purpose  of  a  Chris- 
tian life,  personal  sanctification  and  efforts  for  the 


94  A     BAPTIST     CHURCH, 

salvation  of  the  race,  all  must  admit  they  have  ob- 
jects so  enlarged  and  grand,  that  thej^  have  the  best 
preventive  from  dissentions. 

Ev^en  away  from  home,  when  one  Baptist  meets 
another,  the  gratifying  influence  of  the  principle  by 
"which  piety  is  made  essential  to  church  membership 
is  often  manifest.  Members  of  some  other  deno- 
minations who  exchange  the  courtesies  of  travel, 
finding  that  they  belong  to  the  same  religious  body, 
feel  that  they  have  a  bond  of  relationship ;  but  in 
many  cases  the  discovery  of  piety  is  accidental. 
A  member  of  the  Episcopal  church,  who  delights 
in  the  ministry  of  an  evangelical  pastor,  may  meet 
scores  of  Episcopaliarrs  who  would  not  be  able  to 
enter  into  his  spiritual  emotions.  But  in  general. 
Baptists  can  give  each  other  the  cordial  greeting  of 
.Christian  love.  They  have  no  fear  of  the  awkward 
discovery  of  a  difference  of  sentiment  in  the  essen- 
tials of  Christianity.  Individual  piety  being  the 
requirement  of  membership  in  the  thousands  of 
Baptist  churches,  those  belonging  to  them  have  no 
need  to  repress  their  sympathies  for  a  better  ac- 
quaintance. It  is  not  generally  that  Christian 
men,  even  though  owning  the  same  denominational 
name  can,  as  strangers,  greet  each  other  with  the 
freedom  and  affection,  which  distinguishes  the  mem- 
bers of  this  large  family  of  churches. 


THE      christian's      HOME.  95 

The  unanhnity  required  on  the  part  of  the  mem- 
bership of  a  church  in  the  reception  of  members, 
is  promotive  of  comibrt  in  the  relation.  There  are 
churches  in  our  land,  in  which  members  can  be  re- 
ceived, without  a,ny  regard  being  paid  to  the  objec- 
tions of  those  who  already  belong  to  them.  It  is  a 
principle  among  Baptists  to  seek  that  there  be  one 
mind  in  a  church  in  the  reception  of  members.  In 
most  of  their  churches,  if  only  one  member  presents 
a  Scriptural  reason  against  a  person  being  received 
into  fellowship,  it  will  suffice  to  prevent  his  admis- 
sion. Of  course,  the  church  must  be  satisfied  that 
the  objection  is  valid,-  and  in  case  of  a  pertinacious 
presentation  of  an  objection,  which  is  unscriptural 
and  insuffi.cient,  the  member  who  persists  in  it  be- 
comes himself  amenable  to  discipline ;  for,  instead  of 
studying  the  things  which  make  for  peace,  he  seeks 
to  create  discord  on  unwarrantable  grounds.  There 
is  every  assurance  for  the  comfort  of  a  Christian, 
who  enters  a  church  guided  by  these  principles. 
He  unites  with  it  by  its  own  unanimous  will,  and 
he  knows  that  none  can  be  brought  into  communion 
with  it,  against  whom  he  can  present  just  cause 
of  complaint. 

The  participation  of  the  whole  membership  in  the 
regulation  of  the  church,  it  is  believed,  by  giving 
ail  who  desire,  opportunity  to  express  their  views, 


96  A     BAPTIST     CHURCH, 

tends  to  the  peace  and  happiness  of  Christians  in 
their  church  relationship.  Some  perceive  peculiar 
evils  in  this  principle.  It  is  opposed,  on  the  sup- 
position that  the  whole  body  of  Christians  are  not, 
in  general,  so  likely  to  come  to  a  judicious  decision 
as  ministers,  or  a  portion  of  the  membership  set 
apart  for  the  purpose.  In  the  Methodist  Episcopal 
Church,  it  is  incumbent  on  every  candidate  for  the 
ministry  to  study  a  work,  which  teaches  him  that 
the  Congregational  system  of  church  government 
involves  the  serious  evil  of  "  referring  every  decision 
to  members  and  suffrages,  and  placing  all  that  is 
good,  and  venerable,  and  influential  among  the 
members  themselves,  at  the  feet  of  a  democracy."  * 
To  the  friends  of  a  system  which  decides  matters 
by  its  own  wisdom,  as  present  in  its  "  Discipline," 
or  "  Minutes  of  Conference,"  there  appears  some- 
thing very  fearful  in  such  a  reference.  If  the 
thousands  of  Baptist  churches  were  to  adopt  this 
course,  none  can  tell  what  rules  might  prevail  in 
different  regions  of  country.  But  these  churches 
disclaim  all  power  to  legislate.  Their  province  is 
simply  to  carry  out  the  laws  which  Christ  has  given. 
"  All  that  is  good  and  venerable,"  is  not  laid  at 
their  "  feet ;"  but  every  matter  is  referred  to  Him 
who  is  "Head"  over  all  things  to  the  Churcli. 

*  Watson's  Theological  Institutes. 


THE      christian's      HOME.  97 

The  members  claim  for  themselves  neither  right 
nor  wisdom  to  decide.  All  they  profess  to  do  i.s,  to 
enforce  the  laAvs  of  Christ. 

The  principle  which  gives  to  all  the  members 
this  privilege  is  assailed  bj  opponents.  It  is  said 
that  men  and  women,  young  and  old,  whether  dis- 
tinguished for  wisdom  or  folly,  caution  or  hasti- 
ness alike  share  authority.  The  membership  of  a 
Baptist  Church,  it  is  admitted,  may  sometimes  in- 
clude unlovely  characters.  There  may  be  found 
within  the  circle  a  young  man  more  distinguish- 
ed for  pertinacity  than  wisdom,  or  one  more  ad- 
vanced, very  anxious  to  have  the  pre-eminence, 
and  such  may  even  seek  to  control  the  body.  But 
if  due  care  is  taken  to  have  the  church  composed 
of  "  such  as  shall  be  saved,"  as  far  as  man  can 
judge,  though  there  may  be  here  and  there  a 
brother  who  lacks  that  genial  disposition,  which  is 
desirable,  the  greater  part  will  use  power  in  a 
right  spirit.  In  a  church  where  Scriptural  require- 
ments are  demanded  for  membership,  '^  the  youth 
and  inexperience  of  some^  are  balanced  by  the 
knowledge  and  prudence  of  others,  to  whom  the 
young  disciple  will  naturally  look,  and  by  whose 
counsel  he  will  be  benefited.  And  then  there  are 
pastors,  whose  duty  it  is  to  explain  the  bearing  of 
Scriptural  principles  on  every  particular  case,  who 


98  A     BAPTIST     CHURCH, 

are  over  the  people  in  tlie  Lord,  and  whose  author- 
ity the  latter  are  tanght  not  to  despise."  *  There 
is  the  cheering  reflection  with  regard  to  the  decis- 
ions to  which  a  Baptist  Church  comes,  that  it  is  an 
open  business — a  matter  in  which  all  have  a  right 
to  express  their  views,  and  that  there  is  nothing  to 
call  forth  the  indignation,'  which  decisions  matured 
in  private  by  sessions  and  committees,  so  frequently 
awaken. 

The  taunt,  that  Baptists  have  no  church  gov- 
ernment has  been  often  uttered,  and  will  no  doubt 
be  still  reiterated.  If  it  is  to  be  understood,  that 
it  is  necessary  to  government,  that  other  parties, 
than  those  who  are  affected  by  it,  should  have  chief 
authority,  or  if  it  is  meant,  that  it  is  essential  to 
church  government,  that  there  be  a  Conference  or 
a  Presbytery  able  to  control  and  harass  a  congre- 
gation, when  disposed  to  think  for  theniselves,  a 
milHon  Baptists  will  readily  proclaim,  and  glory  in 
the  fact,  that  they  have  no  church  government. 
But  in  all  that  is  essential  to  the  orderly  regula- 
tion of  Christ's  house,  they  believe  they  possess  in 
each  independent  society,  a  government  equal  to 
every  exigency.  While  the  principles  of  gravi- 
tation w^as  undiscovered,  many  thought  that  a  great 
and  complex  machinery  must  be  employed  to  sus- 

*  Davidson 


THE      christian's      IIOME.  99 

tain  and  guide  the  heavenly  bodies.  So  many 
think  that  a  Church  of  Christ  cannot  be  held  to- 
gether without  many  checks  and  balances.  Not- 
ffVi  til  standing,  let  strangers  walk  around  the  Zion 
so  dear  to  Baptist  hearts,  and  they  will  find,  that 
when  proper  care  is  used  to  gather  into  a  church 
the  material  the  Scriptures  demand,  in  the  same 
Scriptures  it  will  find  laws  and  regulations  all 
sufficient  for  the  order  and  felicity  of  its  members. 
In  Baptist  Churches,  as  well  as  in  the  various 
bodies  which  decide  important  questions  in  other 
communions,  there  will  be  differences  of  opinion. 
All  men  cannot  be  brought  to  look  at  a  matter  in 
the  same  light,  nor  to  see  a  like  propriety  in  a 
decision.  Nevertheless,  in  a  church  whose  whole 
membership  is,  as  far  as  man  can  judge,  truly  con- 
averted,  it  may  be  hoped,  that  there  will  neither 
be  a  majority  exercising  an  arbitrary  domination, 
nor  a  minority  indulging  in  factious  complaints. 
The  members  may  be  expected  to  regaxd  the 
Apostolic  counsel,  and  act  "  with  all  lowliness  and 
meekness,  and  long  sufiering,  forbearing  one  anoth- 
er in  love  ;  endeavoring  to  keep  the  unity  of  the 
Spirit  in  the  bond  of  peace."  In  matters  of  slight 
moment,  it  may  be  well  that  the  vote  of  a  majority 
should  settle  a  question  ;  but  it  is  not  so  when  a 
course  is  proposed  which  relates  to  the  comfort  of 


100  A     BAPTIST      CHURCH, 

ChristiaDS  for  years,  and  -wliicli  may  interfere  with 
solemn  conscientious  convictions.  Many  instances 
will  occur  in  which  a  majority,  if  under  right  in- 
fluences, will  not  think  of  making  their  numerical 
strength  decide  a  question.  The  preservation  of 
Christian  love  is  a  consideration  wdiich,  with  those 
who  feel  its  value,  w^ill  out-balance  any  number  of 
votes.  In  matters  which  are  deemed  essential  to 
the  welfare  of  the  Church,  if  the  majority  has  the 
mind  of  Christ,  such  deliberation  and  carefulness 
will  be  exercised,  that  even  persons  who  do  not 
approve  a  decision,  will  regard  it  with  friendly  feel- 
ings, and  those  who  have  carried  it  with  unabated 
esteem. 

The  independency  which  each  local  Church  pos- 
sesses among  Baptists,  is  favorable  to  the  happi- 
ness of  members.  This,  as  before  remarked,  gives 
to  every  single  church,  the  right,  under  Christ,  of 
disposing  of  all  matters  which  concern  its  peace 
and  prosperity,  without  let  or  hindrance  from  any 
earthly  power.  None  can  intrude  to  compel  them  to 
a  different  course  from  that  which  they  believe  is  in 
accordance  with  righteousness.  At  the  same  time, 
each  church  is  preserved  from  entanglement  in  the* 
troubles  of  other  churches.  In  those  ecclesiasti- 
cal communions  in  which  many  congregations  are 
united  for  the  purpose  of  government,  a  diflBculty 


THE      christian's      HOME.  101 

which  occurs  in  one  may  impair  the  comfort  of  all. 
Each  Baptist  Church,  by  refusing  to  admit  any 
control  external  to  itself,  or  to  participate  in  its 
exercise  over  others,  secures  thereby  the  comfort 
of  its  members. 

That  wisdom,  which  planted  the  primitive 
Churches,  so  entirely  distinct  in  their  regulation,  is 
no  where  more  clearly  to  be  discerned  than  in  the 
church  history  of  our  world.  The  pernicious  con- 
sequences which  flow  from  a  false  idea  of  unity,  is 
manifest  in  all  its  records.  In  pursuit  of  unity  in 
the  Church,  Romanism  has  raised  its  gigantic  sys- 
tem to  crush  the  liberties  of  true  churches,  and  per- 
secute men  to  the  death  who  will  not  heed  its  au- 
thority. Protestant  communions,  vfhile  rejecting  the 
authority  of  Rome,  have  sought  the  same  end.  They 
have,'  however,  often  found  that  they  have  mistaken 
their  aim.  Even  these  who  are  loudest  in  the  ad- 
vocacy of  unity,  are  unwilling  sometimes  to  try  its 
practical  effects.  Perhaps  a  more  notable  instance 
of  this  was  never  supplied,  than  when  measures 
were  taken,  in  1852,  to  obtain  for  the  "  Convocation 
of  the  Church  of  England "  the  exercise  of  its 
ancient  legislative  powers.  The  more  pious  of  the 
ministry  were  filled  with  alarm.  To  their  view, 
the  movement  was  an  augury  of  evil  to  themselves 
and  their  flocks.     A  journal,  which  is  regarded  as 


102  A     BAPTIST      CHURCH, 

their  organ,  declared,  that  to  allow  such  an  assem- 
bly, though  be  it  remembered,  composed  of  their 
own  prelates  and  representatives  selected  by  the 
clergy,  was  "  opening  a  floodgate  of  evil."  With 
regard  to  the  results  of  the  meetings  of  such  as- 
semblies, on  a  review  of  church  history,  it  thus 
expressed  itself : — "  But  the  active,  the  important 
synods — what  were  they  but  great  machines  for 
enforcing  unity,  hj  expelling  all  opinions  but 
one."  *  No  one  acquainted  with  the  history  of 
ecclesiastical  governing  bodies  can  doubt  the  ttuth 
of  this  assertion.  They  always  have  and  ever  will 
be  the  means  of  trouble  to  the  churches  of  Christ. 
In  this  country  it  is  evident,  that  alliances  of 
con2;re2:ations  and  ministers  for  government  have 
not  tended  to  promote  peace.  The  "  tie  that 
binds  "  has  not  always  been  of  a  blessed  character. 
It  cannot  be  shown  that  Episcopal  Conventions, 
Presbyterian  Synods  and  Assemblies,  or  Methodist 
Conferences  have  been  very  useful  examples  to  the 
world  of  harmony.  Differences  of  opinion  on  tri- 
vial matters  have  acquired,  through  their  means,  a 
factious  importance,  which  otherwise  they  would 
never  have  reached.  Instead  of  making  Jerusa- 
lem a  '•  quiet  habitation,"  the  influence  of  these 
governing  bodies  has  often  been  the  reverse. 

*  London  Record. 


THE      christian's     HOME.  103 

Ifc  cannot  be  claimed  that  the  results  of  the  gov- 
ernment adopted  by  Presbyterians,  much  as  its 
friends  praise  it,  has  been  very  satisfactory.  In 
the  last  twenty  years,  its  advocates  have  been  vrit- 
nesses  against  the  efficacy  of  their  own  system. 
Two  bodies  now  claim  to  be  the  "  Presbyterian 
Church  in  the  United  States,"  a  proof  of  the  in- 
sufficiency of  the  system,  either  for  maintaining 
what  its  supporters  hold  to  be  truth,  or  preserving 
union  among  men  of  kindred  principles.  Two  dif- 
ferent companies  claim  to  be  the  "  Synod  of  the 
Associate  Presbyterian  Church,"  each  deeming  the 
other  an  usurper.  The  same  may  be  said  of  the 
Covenanters  or  "  Reformed  Presbyterian  Church." 
One  body  has  declared  the  other  schismatical,  and 
has  pronounced  solemn  sentence  of  deposition  on 
its  ministers.  The  Associate  Reformed  Presby- 
terians are  so  far  divided,  that  their  Synods  do  not 
meet  for  united  deliberation,  but  constitute  essen- 
tially separate  churches.  The  Methodist  Episco- 
pal Church  has  not  only  known  secessions  at  various 
times,  but  has  been  rent  in  twain  within  a  few  years. 
If  no  such  thing  has  occurred  to  the  Protestant 
Episcopal  Church,  any  one  familiar  with  its  history 
and  the  debates  of  some  of  its  Conventions,  may 
be  certain  that  it  is  not  because  it  has  "  one  mind 
and  one  heart,"  that  this  sect  holds  together. 


104  A     BAPTIST      CHUilCH, 

The  history  of  the  past,  proves  that  human  de- 
vice is  inadequate  for  the  regulation  of  denomina- 
tions. It  has  not  accomplished  its  end,  but  has 
caused  dissensions  which  have  divided  good  men, 
without  hope  of  reconciliation ;  and  by  lawsuits, 
and  book  and  newspaper  controversies,  has  done 
serious  injury  to  the  interests  of  true  religion. 

Owing  to  the  fact  that  assemblies  of  Baptists 
have  no  power  over  the  congregations,  they  have 
peace.  In  their  counsels  there  has  been  some- 
times great  diversity  of  opinion ;  but  there  has 
been  no  power  and  no  desire,  with  those  who  hare 
found  themselves  in  opposition  to  each  other,  to 
enforce  uniformity.  In  the  deliberative  bodies  of 
other  denominations,  when  artifice  succeeds  in  car- 
rying approval  of  a  favorite  scheme,  it  generally 
takes  the  shape  of  an  enactment,  to  which  all  must 
submit,  if  their  principles  are  maintained;  but 
among  Baptists  strategy  is  useless,  for  there  is  no 
power  to  enforce  any  thing.  That  proposal  or  re- 
solve which  does  not  commend  itself  to  the  mind 
of  a  free  people,  never  can  be  executed. 

To  the  vision  of  those  having  little  knowledge 
of  the  moral  phenomena  of  the  Baptist  world,  a  dif- 
ference of  opinion  in  its  assemblies  betokens  fearful 
results ;  but  those  acquainted  with  the  operation 
of  their  simple  economy  always  wait  for  the  end 


THE      CHRIS  TIAN'S      HOME.  105 

witboiit  discjuietude.  Nor  do  they  err.  The  heavy 
clouds,  in  which  others  perceive  such  gloomy  por- 
tents, speedily  fall  asunder  and  dissolve  from  view, 
".vhile  the  old  and  familiar  sky  assumes  its  former 
appearance,  and,  as  before,  the  pinnacles  of  their 
Zion  are  radiant  with  the  splendors  of  a  cloudless  . 
sun. 


CHAPTER    V. 

PIETY. 

One  object  whicli  demands  great  regard,  is  the 
''  edifying  of  tlie  body  of  Christ,  till  we  all  come 
in  the  unity  of  the  faith  and  of  the  knowledge  of 
the  Son  of  God  unto  a  perfect  man,  unto  the  mea- 
sure of  the  stature  of  the  fulness  of  Christ." — 
Eph.  iv.  12,  13.  If  such  is  the  will  of  our  Lord 
concerning  his  people,  it  is  evident  that  the  indi- 
vidual greatly  errs,  who  allows  himself  to  think  or 
act  as  if  all  had  been  gained,  when  he  became  the 
subject  of  regenerating  grace.  His  spiritual  life 
is  to  be  progressive.  He  is  called  to  form  a  cha- 
racter in  Yfhich  shall  be  manifest  the  power  and 
beauty  of  holiness. 

According  to  a  law  of  our  nature,  association 
has  great  influence  on  character ;  "  Evil  communi- 
cations corrupt  good  manners,"  whi«le  we  find,  that 
when  attracted  to  others  by  virtuous  qualities,  their 
company  tends  to  our  own  moral  improvement. 
So  is  it  with  a  church.  A  body  consisting  of 
money  loving,  proud,  and  prayerless  men,  can  have 


THE     christian's     HOME.  lOT 

no  such  influence  for  good,  as  one  of  which  piety  is 
evidently  a  predominant  characteristic.  So  much 
space  has  ah^eadj  been  devoted  to  the  exhibition  of 
the  requirements  }3aptist  Churches  present  to  can- 
didates for  their  fellovv'ship,  that  it  is  ahnost  need- 
less to  remark,  that  in  seeking  evidences,  v/hich 
may  permit  them  to  regard  all  as  the  "  children  of 
God,  by  faith  in  Christ  Jesus;"  they -have  the 
best  guaranty  possible  in  a  sinful  v-^orld,  for  secur- 
ing a  society  which  shall  be  beneficial  to  personal 
religion.  Genuine  Christianity  has  its  counter- 
feits, and  these  oftentimes  bearing  such  correct 
resemblance  to  the  original,  that  they  are  not 
always  detected.  With  every  precaution  the 
church  is  permitted  to  use,  the  designing  and  the 
mistaken  may  sometimes  be  received  to  fellowship. 
Yet  when  a  church,  from  a  sense  of  regard  to  the 
will  and  honor  of  the  Lord,  endeavors  to  keep 
itself  palpably  distinct  and  separate  from  the  world, 
and  uses  care  and  vigilance  to  guard  itself  from 
the  entrance,  of  those  who  would  tarnish  its  charac- 
ter ;  it  may  be  expected,  in  accorda-nce  with  ordi- 
nary manifestations,  that  wisdom  vnll  be  vouch- 
safed to  its  members  to  guide  them  in  judgment. 

Correct  views  of  Scripture  truth  are  essential  to 
piety,  and  these  will  only  be  permanently  main- 
tained in  churches,  where  scriptural  qualifications 


108  A     BAPTIST      CHURCH, 

are  domanded  for  membership.  Piety  and  truth 
hold  the  closest  relation.  The  truth  gives  birth  to 
piety  (1  Peter,  i.  23,)  and  piety,  like  a  true  child, 
is  to  uphold  truth.  The  Church  is  called  the 
"  pillar  and  ground  of  truth,"  but  experience  has 
given  decisive  proof,  that  this  character  is  only 
maintained  "^dien  vital  piety  exists  in  its  member- 
ship. Wide  aberrations  from  evangelical  princi- 
ples, have  almost  uniformly  occured  in  connection 
with  loose  principles  of  church  fellowship  ;  and  as 
a  consequence,  but  little  evidence  of  spiritual  life 
has  been  found.  Wherever  a  knowledge  of  cate- 
chisms, and  assent  to  human  standards  have  been 
acknowledged  as  a  sufficient  title  for  membership, 
soul  destroying  heresies  have  entered.  Calvin 
supposed  that  in  his  own  Geneva,  he  had  laid  a 
strong  and  firm  foundation  for  orthodoxy ;  yet 
those  church  edifices,  where  it  was  fondly  hoped 
that  the  Gospel  would  be  preached  to  the  end  of 
time,  have  long  been  devoted  to  the  promulgation 
of  Socinian  errors.  The  preaching  of  faith  in 
Christ,  as  God  manifest  in  the  flesh,  would  sound 
^strangely  to  those  who  frequent  the  edifice,  where 
of  old,  the  Reformer  proclaimed  the  truth.  So 
uncommon  had  evangelical  religion  become,  that  in 
1849,  a  French  religious  journal  announced  with 
regard  to  Geneva,  "  An  Evangelical  Free  Church 


THE     christian's     HOME.         100; 

is  at  last  formed  in  this  city."  In  England j.  the 
older  Presbyterian  Churches  are  in  the  haads  of 
Unitarians.  While  in  Ireland,  there  are-  whole 
Presbyteries,  holding  and  propagating  SociiT.aanism.. 
All  these  churches  in  the  beginning,  wsi'e  placed 
on  an  orthodox  basis,  but  owing  to  the  recjuirement 
of  little  more  than  intellectual  assea'o,  they  pre- 
sented no  barrier  to  error  and  spiritual  declension. 
The  fearful  defections  from  truth  of  Gongrega- 
tionalists  in  New  England,  it  is  well  known,  was 
owing  to  the  practice  of  admitting  members  on  the 
basis  of  the  "  Half-way  Coyenant."  The  Roman- 
ising tendencies  which  have  manifested  themselves 
in  the  German  Reformed  Church,  have  sprung  up 
under  a  system  which  only  demands  acquaintance- 
with  catechisms,  and  profession  of  assent  to  stand- 
ards of  doctrine.  The  circumstances  under  which 
heresies  have  originated  and  spread,  prove  that^ 
intellectual  acquiescence  is  but  a  poor  substitute 
for  a  change  of  heart.  Those  who  have  come  to  a 
saving  acquaintance  with  Christ,  will  not  readily 
deny,  disbelieve,  or  subvert  saving  verities,  for  in 
them  is  their  hope.  It  is  not  so  with  members 
received  without  any  tokens  of  saintship.  Thej 
lack  that  inward  experience  which  lends  the  most 
powerful  aid  for  detecting  and  avoiding  error.. 
Possessing  no  love  for  the  Gospel,  they  are  not 


110  A     BAPTIST     CHI3RCH, 

:Coi£cerned  for  its  honor,  and  are  filled  with  surprise 
•vrhem  more  spiritual  professors  are  valiant  for  the 
Iruth.  In  the  words  of  an  eminent  writer,  such 
persons  ^'  shrink  from  realiznig,  even  to  themselves, 
the  full  extent  and  actual  tendency  of  their  aber- 
rations aa-d  peculiarities  ;  and  cling,  with  a  sort  of 
desperate  tenacity,  to  the  familiar  formulas  and 
expressions  of  a  sound  scriptural  creed  ;  with  the 
sort  of  infatuation  with  which  one  struggling  in 
the  river's  treacherous  calm,  above  the  rapids, 
might  convulsively  grasp  some  land  mark  as  he  is 
drifted  past,  fancying  himself  thereupon  to  be 
stationary  :and  safe,  while  he  is  only  carrying  the 
sign  post  he  has  embraced,  along  with  him  into  the 
perilous  and  eddying  navigation  of  the  torrent."  * 
It  is  then  in  the  stern  maintenance  of  conversion 
as  the  ground  work  of  membership,  that  there  is 
the  best  reason  to  hope,  that  the  Church  relation- 
ship will  foster  piety. 

In  common  with  others,  Baptists  regard  the 
Christian  ministry  as  holding  an  important  rela- 
tion to  the  sanctification  of  the  Church.  Their 
principle  of  church  membership  is  not  forgotten, 
with  regard  to  those  who  contemplate  entering  the 
sacred  office.  Consequently,  they  do  not  encourage 
young  men  to  pursue  studies  with  a  view  to  the 

*  Candlish. 


THE     christian's     HOME.         Ill 

pulpit,  whom  tliey  have  reason  to  believe  are  des- 
titute of  a  well  grounded  hope  of  an  interest  in 
those  truths  the  ministry  is  appointed  to  proclaim. 
They  do  not  undervalue  education  in  the  ministry. 
On  the  contrary,  they  consider  that  "  a  workman 
that  needeth  not  to  be  ashamed,"  must  have  good 
acquirements.  The  desire  of  the  denomination 
for  an  educated  ministry  is  manifest,  by  its  sacri- 
fices in  founding  and  endowing  collegiate  and  the- 
ological institutions.  Nevertheless,  they  encourage 
none  to  prosecute  study  with  the  object  of  preach- 
ing, who  do  not  give  evidence  of  spiritual  life. 
Pursuing  this  course,  they  may  be  expected  to 
have  a  ministry  spiritual  in  character,  and  profit- 
able to  souls.  They  are  likely  to  be  able  ministers 
of  the  New  Testament  who  have  "  received  mercy." 
Those  who  first  gave  themselves  to  the  Lord,  will 
give  themselves  to  study  with  a  nobler,  aiid  more 
successful  ambition,  than  those  who  only  contem- 
plate the  ministry  as  a  respectable  profession. 
And  who  can  present  truth,  in  a  manner  which 
shall  so  well  promote  spiritual  life,  as  he  who  for 
himself,  lives  a  life  of  faith  upon  the  Son  of  God  ? 
Whose  ministry  is  likely  to  promote  piety,  as  that 
of  one 

"  Whose  doctrine  and  whose  life 
Coincident,  exhibit  lucid  proof 
That  he  is  honest  in  the  sacred  cause  ? " 


112  A     BAPTIST     CHURCH, 

But  it  may  be  asked^  whether  the  ministers  of 
Baptist  Churches  have  the  appropriate  official  qual- 
ifications for  the  edifying  of  the  saints.  They 
make  no  pretension  to  the  "  Apostolical  succession  " 
which  some  others  profess  ;  for  no  claim  can  be 
put  forth  for  the  ministry  of  a  Christian  church 
which  is  so  untenable.  An  unbroken  ministerial 
succession  from  the  Apostles  none  can  prove.  To 
this  fact,  we  have  the  candid  testimony  of  Arch- 
bishop Whately ;  and  another  prelate  of  the  Eng- 
lish Church  has  remarked,  that  if  such  a  succession 
could  be  deduced,  it  must  be  from  the  ."  most  cor- 
rupt and  abominable  papal  sources."  Even  Arch- 
bishop Laud,  when  in  controversy  with  Romanists, 
found  it  necessary  to  maintain,  that  the  "  succes- 
sion which  the  Fathers  meant,  is  not  tied  to  place 
or  person,  but  to  the  verity  of  doctrine."  * 

As  the  doctrine  of  Apostolical  succession  is  com- 
monly presented,  a  standard  of  judgment  of  min- 
isterial claims  is  advocated,  which  the  Scriptures 
not  only  do  not  authorize  but  condemn.  The  faith 
of  a  minister,  his  blamelessness  of  life,  and  his 
gifts  for  converting  and  edifying  men  are  not  mat- 

*  "  Relation  of  the  Conference  between  William  Lawd,  now 
Lord  Archbishop  of  Canterbury,  and  Mr.  Fisher,  the  Jesuit." — 
Quoted  in  Lectures  of  the  Church  of  England  Young  Men's 
Society,  1S51. 


THE     christian's     HOME.         113 

ters  of  inquiiy.  If  a  prelate's  hand  has  been  laid 
upon  the  head  of  any  individual,  and  a  prelate's 
voice  has  addressed  him  "  Receive  the  Holy 
Ghost,"  his  credentials  as  a  minister  of  Christ  are 
to  be  held  indisputable  ! 

Along  with  the  profession  of  apostolical  succes- 
sion, error  has  been  prolific,  and  immorality  rife. 
The  churches  in  which  it  is  now  claimed,  that  the 
ministry  has  descent  from  the  Apostles,  are  not 
distinguished  for  the  superiority  of  their  spiritual 
guides.  Where  has  falsehood  been  more  bold, 
strategy  more  diabolical,  or  profligacy  more  com- 
mon, than  in  the  so  called  Apostolic  Church  of 
Rome  ?  Where  can  we  find  superstitions  more 
absurd  and  degrading  than  in  the  Greek  Church  ? 
Or  where  has  there  ever  been  among  Protestants, 
a  system  more  distinguished  for  its  greed  of  wealth, 
the  pride  and  ostentation  of  its  bishops,  merchan- 
dise of  souls,  and  ignorant  and  neglected  flocks 
than  in  connection  with  the  Church  of  England  1 
With  regard  to  those  by  whom  this  claim  is  put, 
forth  in  this  country,  it  can  not  be  proved,  that  im 
the  religious  life  which"  "  adorns  the  doctrine  of 
God  our  Saviour,"  in  deadness  to  the  world  and. 
heavenlyness  of  mind  and  pursuit ;  that  either  the^ 
ministry  which  professes  to  have  the  "  Succession,'^' 
or  the  flocks  who  have  the  advantages  of  being  under- 


114  A     liAPTIST     CHURCH, 

their  spiritual  culture,  present  a  more  edifying  ex- 
ample than  those  in  other  communions.  Such  a 
"  succession "  is  therefore  not  essential  to  make 
men  able  ministers  of  the  New  Testament. 

In  addition  to  public  preaching,  the  devotional 
exercises  of  the  sanctuary,  among  Baptists  it  is 
believed,  tend  to  edification.  In  common,  with  the 
generality  of  Protestant  denominations,  they  hare 
no  settled  forms  of  prayer.  In  their  devotions 
there  is  nothing  stereotyped.  Much  has  been  said 
in  favor  of  prescribed  forms.  Episcopalians  see 
peculiar  beauty  and  attractions  in  the  Liturgy  of 
the  Church  of  England,  and  to  their  view,  those 
denominations  are  greatly  wanting  in  the  means  of 
edification,  who  rely  upon  the  lead  of  a  minister 
who  has  no  book  for  his  guidance.  It  is  not  to  be 
forgotten  however,  that  with  all  the  excellencies 
of  the  Prayer  Book,  there  are  important  topics 
■on  which  it  is  silent.  Evils  of  fearful  magnitude, 
for  whose  destruction  Christian  men  should  pray, 
:and  agencies  of  good,  such  for  instance,  as  Sunday 
School  instruction,  Bible  and  Missionary  organi- 
zations ;  objects  which  are  dear  to  the  hearts  of 
the  disciples  of  our  Lord,  are  not  only  unspecified, 
l3ut  entirely  overlooked.  With  the  constant  repe- 
-tition  of  prayer  in  the  same  phraseology,  the  influ- 
-ene^  most  to  be  sought  may  not  be  found,  and 


THE     christian's     HOME.  115 

tliougli  uttered  witli  great  apparent  heartiness,  the 
action  may  be  mechanical.  It  is  certain,  that  with 
a  service  which  admits  of  scarcely  any  change, 
and  no  additions  by  the  minister  who  officiates, 
that  many  petitions  and  thanksgivings  which  cir- 
cumstances could  suggest,  can  not  be  offered.  In 
such  a  case,  devotion  cannot  have  that  freeness  of 
exercise  which  is  desirable. 

The  observance  of  Christian  ordinances  in  Bap- 
tist Churches  tends  to  promote  spiritual  life.  The 
adaptation  of  symbolical  ordinances  to  minister  t» 
the  well-being  of  souls,  is  universally  admitted  by 
those  accustomed  to  their  use.  But  to  accomplish 
this  object,  they  must  be  kept  in  a  scriptural  man- 
ner. The  impressiveness  of  a  ceremonial  is  not 
sufficient  authority  for  its  observance.  It  may 
have  this  character,  and  yet  be  destructive  to  souls. 
"A  Scriptural  presentation  of  symbols,  is  alone 
authorized  or  useful.  Baptism,  and  the  Lord's 
Supper,  are  the  ordinances  which  our  Lord  has 
appointed  for  the  observance  of  his  disciples.  The 
propriety  of  immersion  as  the  external  act  in  Bap- 
tism we  have  already  shown,  and  we  may  therefore 
now  rather  consider  it  in  its  spiritual  import.  The 
act  of  Baptism  is  a  most  solemn  profession.  It  is 
said,  that  a  late  distinguished  statesman,  when 
asked  what   he    considered    the  most  important 


116  A     BAPTIST     CHUUCH, 

tliought  that  ever  occupied  his  mind,  replied — 
"  The  most  important  thought  that  ever  occupied 
my  mind,  was  that  of  my  individual  responsibility 
to  God."  It  may  be  ajffirmed,  that  nothing  so  clearly 
expresses  this  "  individual  responsibility  "  as  Bap- 
tism. Baptized  in  the  name  of  the  Father,  the 
Son,  and  the  Holy  Ghost,  the  believer  acknowl- 
edges the  Sacred  Three  who  are  officially  connected 
with  the  salvation  of  souls,  and  professes  his  belief 
that  he  is  reconciled  to  God  by  the  blood  of  his 
Son,  as  applied  by  the  Spirit.  By  this  act  he 
makes  an  intelligent  and  life  long  consecration  of 
himself  to  the  Triune  God ;  he  swears  unto  the 
Lord  that  he  will  keep  his  righteous  judgments  ; 
professes  that  he  has  come  into  solemn  and  endear- 
ing relationship  to  the  Saviour,  that  henceforth  he 
will  honor,  imitate  and  obey  Him,  and  testifies  his 
readiness  and  desire  to  submit  to  the  guidance  and 
influences  of  the  Holy  Spirit. 

The  completeness  of  the  Christian's  dedication  is 
beautifully  exhibited  in  the  observance,  according 
to  primitive  usage.  There  is  a  significancy  in  the 
act  by  which  a  believer  is  buried  in  baptism,  which 
cannot  belong  to  any  other  service,  however  solemn 
and  devotional  its  observance.  Burial  testifies  of 
death.  He  who  is  baptized  is  thereby  declared  to 
be  dead.     The  world  may  no  more  expect  him  to 


THE      christian's     HOME.  117 

share  its  pursuits  or  heed  its  words.  He  has  en- 
tered into  new  relations.  He  is  separated  from 
an  "  untoward  generation."  He  belongs  to  the 
company  of  the  "  saved."  The  whole  man,  body 
soul  and  spirit,  being  submitted  to  baptism,  eviden- 
ces the  entireness  of  the  surrender  he  makes  to  the 
Lord.  No  reservation  by  which  he  can  serve  sin 
is  admissible.*  As  Christ  died  for  his  sins  and 
was  buried  in  the  grave,  so  the  believer  buried  with 
him  in  the  water,  testifies  that  he  dies  with  him  to 
the  sin  which  caused  his  de'ath,  that  he  may  no 
more  serve  sin.  He  is  raised  from  the  water,  and 
his  resurrection  is  the  pledge,  that  he  will  walk  in 
"newness  of  life."  In  this  act  likewise,  he  ex- 
presses his  faith  and  hope.  He  is  buried  now  with 
Christ,  being  planted  in  the  likeness  of  his  death, 
and  he  has  the  assurance  that  dying  to  the  love 
and  practice  of  sin,  he  shall  be  eventually  raised 
in  the  likeness  of  his  resurrection.  As  by  Bap- 
tism, he  puts  on  Christ  he  has  the  hope,  that  bear- 
ing his  image  on  the  earth,  he  shall  wear  that 

*  When  it  was  the  usage  to  immerse  infants  in  Scotland  and  in 
Ireland,  a  remarkable  practice  seems  to  have  prevailed  in  some 
districts.  Campion,  in  his  "  History  of  Ireland,"  (1633,)  says: 
"  In  some  corners  of  the  land  they  used  a  sinful  superstition, 
leaving  the  right  arm  of  their  infant  males  unchristened,  (as 
they  termed  it,)  to  the  end  that  it  might  give  a  more  ungra- 
cious and  deadly  blow." 


118  A     BAPTIST     CHURCH, 

image  in  heaven.  His  body  may  be  planted  in  tbe 
grave,  but  to  him  the  baptismal  resurrection  is  but 
the  earnest  of  one  more  glorious,  when  he  shall  be 
enfranchised  with  a  better  existence — holy  and 
joyous  and  immortal. 

Baptism  when  observed  scripturally  conduces  to 
good,  because  it  takes  place  at  the  right  time.  An 
individual  when  made  the  subject  of  a  saving 
change,  is  impressed  with  the  duty  of  personal 
consecration  to  Christ,  What  means,  so  suitable, 
can  he  find  for  his  avowal  of  this  purpose,  as  that 
which  baptism  presents  1  It  is  a  scriptural  mani- 
festation* of  discipleship.  "  As  many  of  you  as 
have  been  baptized  unto  Christ,  have  put  on 
Christ."— Gal.  iii.  27.  Here  is  an  act  attributed 
to  the  baptized  themselves.  None  could  suppose 
that  Christ  could  be  put  on  independently  of  the 
intelligent  action  of  those  baptized;  yet  this  is  the 
course  which  many  pursue,  and  the  expectation  is 
cherished,  that  those  who  unconsciously  have  been 
declared  baptized,  will  recognize  the  transaction  as 
their  own.  Such  are  taught  that  if  the  deed  is 
not  abjured,  it  remains  in  force,  and  binds  them  to 
corresponding  duties.  It  is  argued,  that  those  who 
have  been  pronounced  baptized  in  infancy,  are  no 
more  free  from  the  obligation  of  Baptism  perform- 
ed, when  they  could  not  know  its  import,  than  from 


THE     christian's     HOME.  119 

the  obligations  vhicli  come  with  life  or  reason. 
Even  a  child  can  perceive  the  fallaciousness  of 
this  defence.  The  life  and  reason  which  a  man 
possesses  comes  from  God,  •  who  has  a  right  to  do 
what  He  will,  and  exact  what  services  He  chooses. 
But  to  make  a  man  responsible  for  a  baptism,  so 
called,  it  must  be  proved  that  God  has  imposed  it. 
The  consciousness  of  an  individual  testifies  that  he 
has  life  and  reason,  but  it  says  nothing  of  baptism, 
and  therefore  he  cannot  feel  any  responsibility. 
A  dedication,  of  which  a  man  knows  nothing,  can 
not  exert  so  salutary  an  influence  as  the  solemn 
service  in  which,  as  a  believer,  he  makes  for  him- 
self his  penitential,  humble  and  confiding  surrender 
to  the  Redeemer.  "  A  thousand  checks  to  sin  and 
a  thousand  aids  to  godliness  are  that  day  assumed. 
Faith,  hope  and  love  are  likely  to  be  confirmed. 
Henceforth  more  bold  in  Christ's  service  and  more 
decided  in  principle,  he  is  likely  to  be  more  useful 
in  the  world  ;  and  in  after  life,  how  often  must  this 
deliberate  act  of  self- dedication  to  God  recur  to  his 
thoughts,  to  repel  temptation  and  to  sti^engthen 
every  holy  principle  within  him."  *  If,  then, 
symbolical  observances  are  of  use  to  nurture  the 
spiritual  life,  nowhere  are  they  so  appropriate  to 
this  end  as  with  a  Baptist  administration. 
*  Noel. 


120  A     BAPTIST     CHURCH, 

A  Scriptural  baptism  is  likely  to  prove  profit- 
able to  those  already  in  the  church.  The  observ- 
ances which  other  denominations  call  baptism  have 
little  tendency  to  produce  good  effects  on  the  mind. 
The  baptisms  of  infants  have  no  likeness  to  those 
which  prevailed  in  apostolic  times.  There  is  nei- 
ther the  faith  or  voluntariness  of  the  candidate  of 
primitive  days,  nor  is  there  the  "rejoicing"  which 
was  common  to  those  who  then  received  the  sacred 
rite.  Let  any  one  see  the  ceremony  of  the  so- 
called  baptism  of  infants  in  the  Roman  Catholic 
church,  and  endeavor  to  discover,  if  he  can,  any 
thing  which  can  minister  to  piety.  Here  is  a  late 
description  of  the  service  : — 

"  When  a  chikl  is  to  be  baptized,  the  persons  who 
bring  it,  wait  for  the  priest  at  the  door  of  the  church, 
who  comes  thither  in  his  surplice  and  purple  stole,  at- 
tended by  his  clerks.  He  begins  by  questioning  the 
godfathers  whether  they  promise,  in  the  child's  name, 
to  live  and  die  in  the  true  catholic  and  apostolic  faith, 
and  what  name  they  would  give  the  child.  Then  fol- 
lows an  exhortation  to  the  sponsors,  after  which  the 
priest,  calling  the  child  by  its  name,  asks  it  as  follows : 
^'  What  dost  thou  demand  of  the  Church 'f  The  god- 
father answers,  "  eternal  life^  The  priest  goes  on  :  If 
you  are  desirous  of  obtaining  eternal  life,  keep  God's 
commandments ;  thou  shalt  love  the  Lord  thy  God,  &c. 


THE      CHRISTIAH'S      HOME.  121 

After  wliicli  he  breathes  three  times  in  the  child's  face, 
saying,  "  Come  out  of  tliis  cliilcl  thou  unclean  spirit,  and 
make  room  tr)r  tlie  Holy  Ghost."  This  said,  he  mahes 
the  sign  of  tlie  cross  on  the  child's  forehead  and  breast, 
saving,  '*  Receive  the  sign  of  the  cross  on  thy  forehead  and 
in  thy  hearth  Then  taking  ofi  his  cap,  he  repeats  a 
short  praver,  and  laying  his  hand  gently  on  the  child's 
fhead,  he  repeats  a  second  prayer;  which  ended,  he 
blesses  some  salt,  and,  putting  a  little  of  it  into  the 
child's  mouth,  pronounces  these  words  :  "  Receive  the  salt 
of  wisdom.''''  All  this  is  performed  at  the  church  door. 
The  priest  with  the  sponsors  coming  into  the  church  and 
advancing  towards  the  font,  repeats  the  Apostle's  creed 
and  the  Lord's  prayer.  Being  come  to  the  font,  he  ex- 
orcises the  evil  spirit  again,  and  taking  a  little  of  his 
ovm  spittle,  with  the  thumb  of  his  right  hand,  rubs  it 
on  the  child's  ears  and  nostrils,  repeating,  as  he  touches 
the  right  ear,  the  word  "  Ephphatha,  be  thou  opened." 
Lastly  they  pull  off  the  child's  swaddling  clothes,  or  strip 
it  below  the  shoulders,  during  which  the  priest  prepares 
the  oil,  &c.  The  sponsors  then  hold  the  child  directly- 
over  the  font,  observing  to  turn  it  due  east  and  west ; 
v«'hereupon  the  priest  asks  the  child  whether  he  renounces 
the  devil  and  all  his  works,  and  the  godfather  having 
answered  in  the  affirmative,  the  priest  anoints  the  child 
between  the  shoulders  in  the  form  of  a  cross.  Then 
taking  some  ot  the  consecrated  water,  he  pours  part  of 
it  thrice  on  the  child's  head,  at  each  perfusion  calling  on 


122  A     BAPTIST      CHIRCH, 

one  of  the  persons  of  the  Holy  Trinity.     The  ceremony 
concludes  with  an  exhortation," 

Let  the  reader  go  to  those  churches,  where  this 
observance  for  infants  may  be  considered  to  have 
the  most  protestant  face  possible,  and  it  seems  an 
unmeaning  mummery.  Dr.  Chalmers'  Memoirs 
furnish  an  instance.  Describing  such  a  dedication 
in  which  he  officiated,  he  says :  "  It  was  a  very 
awkward  aiFair — one  vivacious  boy  was  kicking,  and 
sprawling,  and  laughing  during  the  whole  of  my- 
address."  When  the  water  was  applied  he  writes, 
"  The  child,  Alexander  Robert — thought  I  was 
playing  with  it,  and  got  up  a  great  guffaw  of  a 
laugh,  as  the  waters  flowed  down  its  cheeks." 

Well  might  a  traveller,  as  he  contemplated  one 
of  the  ancient  baptismal  fonts  of  Egypt  remark, 
on  the  scenes  "  wiiere  the  squalling  imp  often  dis- 
tracts the  attention  of  the  congregation,  and  is 
finally  sprinkled  instead  of  beiig  immersed  ;  the 
whole  ceremony  having  been  so  much  altered  and 
pared  down  from  its  original  symbolic  form,  that, 
were  a  Christian  of  the  early  ages  to  return  upon 
the  earth,  he  would  be   unable  to  recognize   its 


*  Hon.  Robert  Curzon.     "Visit  to  Monasteries  in  the  Le- 
vant." 


Tufning  from  such  presentations  of  the  initiatory 
rite  of  the  disciples  of  Christ,  let  the  reader  con- 
template the  voluntary  and  intelligent  baptism  of  o 
believer  in  Jesus.  We  believe  that  it  is  not  the 
too  partial  vision  of  those  whose  church  life  has 
fjeen  accustomed  to  its  observance,  which  perceives 
in  it  peculiar  appropriateness,  and,  by  the  power- 
ful aid  of  the  senses,  carries  a  sanctifjdng  impres- 
sion to  the  soul.  Even  Christians  who  do  not 
follow  the  practice  have  often  confessed  the  deep 
solemnity  its  administration  has  wrought.  This 
observance  of  the  institution  of  the  Lord  has 
beauty  and  force  even  for  the  irreligious.  It  is 
impressive  any  where.  The  place  of  its  adminis- 
tration may  be  a  river, 

"  O'ercanopied  by  wild  woodg,  fringed  with  rock. 
Where  Nature's  sternest  scenery  darkly  frowns," 

Or,  an  emblematic  tomb  may  be  found  vv^ithin  an 
edifice  devoted  to  worship.  The  administrator 
may  not  claim  that  there  is  any  peculiar  virtue 
either  in  himself  or  the  water  ;  the  candidate  may 
have  neither  riches  nor  honor ;  but  wherever  any 
one  is  found 

"  To  be  baptized  as  Jesus  was, 
And  buried  with  his  Lord," 

the  ordinance  vindicates  itself,  and  constrains  the 
spectator  to  serious  and  earnest  thought.     To  be- 


124  A     BAPTIST      C  n  U  H  C  H  , 

lievers  it  brings  to  remerabrance  important  seasons 
in  tlie  histoiy  of  their  souls.  It  tells  them  of  the 
period  when  they  avouched  Christ  to  be  their 
Leader  and  Commander.  It  reminds  them  of  the 
entireness  of  the  surrender  they  once  professed. 
It  shows  those  who  tend  to  the  world  how  decidedly 
they  have  professed  to  separate  from  it.  It  may 
even  so  convict  them  of  past  unfaithfulness  as  to 
lead  them  to  a  more  deep  sense  of  their  obligations. 
Darkness  must  indeed  have  happened  unto  Israel, 
when  baptism  fails  to  impress  and  edify.  All  who 
realize  the  significant  facts  it  symbolizes,  must  re- 
cognize the  importance  of  living  as  men  risen  with 
Christ.  And  what  institution  should  tend  more  to 
endurance  in  the  Christian  life,  than  an  ordinance 
which,  in  proclaiming  the  doctrine  of  the  Resur- 
rection of  the  dead,  testifies  to  believers  of  the 
approach  of  the  period  which  shall  perfect  their 
salvation  and  felicity. 

The  observance  of  the  Lord/s  supper,  as  main- 
tained in  Baptist  churches,  ministers  to  piety.  The 
design  of  this  ordinance,  as  presented  in  the  New 
Testament,  is  to  bring  vividly  to  mind  the  mission, 
sufferings  and  death  of  our  Lord  Jesus  Christ. 
The  simple  elements,  bread  and  wine,  are  to  afford 
a  lively  representation  of  the  body,  in  which  the 
sins  of  those  who  believe  were  borne,  and  the  blood 


THE      christian's     HOME.  125 

bj  which  they  are  removed.  It  is  an  ordinance 
which  belongs  especially  to  Christians  in  their  in- 
corporated state.  It  was  "  received  "  by  the  Apos- 
tles from  the  Lord  Jesus,  and  by  them  "  delivered  " 
to  the  churches  they  founded,  and  is  to  be  observed 
when  all  can  come  together.  1  Cor.  xi.  20.  Its 
observance  gives  to  the  membership  the  opportunity 
of  recognizing  each  other  as  members  of  one  body, 
incorporated  on  principles  of  agreement. 

Baptists  regard  this  institution  as  a  means  of 
grace,  but  they  in  no  way  share  the  sentiments  of 
those  who  regard  it  as  an  observance  which,  under 
any  administration,  can,  by  itself,  take  away  sins 
or  impart  spiritual  life.  That  it  is  highly  benefi- 
cial to  the  promotion  of  the  Christian  life,  is  not 
denied  ;  but  it  is  only  when  the  hearts  of  its  reci- 
pients are  changed  by  the  Holy  Spirit,  that  it  can 
tend  to  quicken  the  affections,  invigorate  faith,  and 
deepen  spirituality.  The  power  to  do  this  is  not 
inherent  in  the  elements.  "  The  whole  of  their  de- 
sign and  benefit  as  to  themselves,  is  to  remind  us 
of  Christ,  and  their  efficiency  for  this  purpose  is 
the  work  of  Divine  grace.  They  are  nothing, 
however  duly  administered,  apart  from  the  mind 
of  the  receiver.  They  are  truth  in  emblem,  and 
as  truth  alone,  thus  presented  to  us,  they  do  us 
any  good :  the  Gospel  is  truth  in  significant  words, 


126  A     BAPTIST      CHURCH, 

and  the  sacraments,  as  tliey  are  called,  are  truth 
in  significant  emblems." 

This  Scriptural  view  of  the  ordinance,  it  is  true, 
strips  it  of  much  of  tiie  attraction  "vvith  which  it  is 
invested,  under  the  administration  of  those  who 
profess  that  Christ  is  mystically  present  in  or  with 
the  elements  employed  ;  but  that  view  of  the  ordi- 
nance, which  teaches  us  that  its  efficacy  is  to  be 
found  in  the  souls  of  those  who  partake,  and  that 
a  right  state  of  the  affections  and  purpose  of  the 
soul  is  necessary,  to  cause  the  reception  of  the  ele- 
ments to  promote  the  comfort,  stability  and  strength 
of  Christians,  tends  to  remove  them  from  vain  con- 
fidences— to  build  themselves  on  a  sure  foundation. 
Such  a  view  of  the  ordinance,  as  Mr.  James  re- 
marks, "  may  be  too  plain  and  simple  for  those 
who  wish  to  exalt  the  ministry  into  a  priesthood  ; 
and  it  may  be  too  intelligible  and  low  for  those 
persons  who  have  a  love  for  the  mystic  and  the 
marvellous ;  whose  piety  is  rather  a  thing  of  the 
imagination  than  of  the  judgment,  heart  and  con- 
science ;  and  who  are  more  pleased  with  the  alter- 
nate awe  and  ecstacy  of  superstition  than  with  the 
intelligible  and  tranquil  peace  of  simple  faith.  But 
for  the  spiritually  minded  Christian,  who  walks  by 
faith,  and  desires  to  grow  in  grace  and  in  the 
knowledge  of  our  Lord  and  Saviour  Jesus  Christ, 


THE    christian's     HOME.  127 

its  simplicity  is,  next  to  its  Scriptural  autliority, 
its  highest  commendation." 

The  Lord's  supper  belongs  especially  to  the 
Lord's  day.  The  early  disciples.  Dr.  Chalmers 
remarks,  observed  this  ordinance  on  this  day,  ''  that 
•vvhen  its  touching  symbols  reminded  them  how 
Christ  had  died,  the  day  on  which  they  made  use 
of  those  symbols  should  put  the  comfortable  sug- 
gestion into  their  hearts,  that  rather  He  is  risen 
again."  To  primitive  Christians,  the  day  which 
commemorated  the  Lord's  resurrection  had,  from 
this  observance,  the  peculiar  title  of  the  "  day  of 
bread."  *  Greatly  do  they  detract  from  the  ex- 
pressiveness of  this  sacrament,  who,  in  their  tena- 
city for  sabbaths,  forget  the  commemorative  privi- 
leges which  attach  to  the  first  day  of  the  week. 

With  regard  to  the  frequency  of  this  observance, 
there  are  conflicting  opinions  among  Christians, 
who  alike  delight  to  meet  at  the  table  of  the  Lord. 
In  those  communions  where  it  only  recurs  two  or 
three  times  in  a  year,  it  gives  birth  to  a  process  of 
"  preparation,"  which  has  too  much  of  the  charac- 
ter of  the  spasmodic  in  piety.  The  churches  of 
the  Baptist  denomination  have  generally  endeavored 
to  avoid  the  evils  which  there  is  no  doubt  are  en- 
gendered by  a  very  occasional  observance,  and  in 
*  "  Dies  panis."     Bingham. 


128  A     BAPTIST     CHURCH, 

■^'hatever  measure,  tlie  frequent  recurrence  of  its 
observance  tends  to  spiritual  good,  a  Christian 
joining  himself  to  a  Baptist  church  is  assured  of  as 
frequent  opportunities  of  coming  to  the  Lord's 
table,  as  in  any  of  the  denominations  which  gene- 
rally prevail  in  our  land. 

"As  oft "  as  this  ordinance  is  observed  in  a 
scriptural  manner,  and  with  scriptural  requisites 
in  those  who  partake,  it  tends  to  promote  piety. 
It  leads  the  believer  to  contemplate  his  suffering 
Lord  by  the  inlet  of  the  senses  ; — the  most  ready 
means  of  a  clear  conception  of  the  transactions  of 
Calvary.  Those  who  see  in  the  bread  and  wine 
the  emblems  of  the  great  fact  which  our  Lord  de- 
signed them  to  represent,  and  Avho  remember  His 
w^ords,  "  This  do  in  remembrance  of  me,"  will  find 
in  the  institution  the  most  affecting  motives  to  holi- 
ness of  heart  and  life.  If  contrition,  love,  obedi- 
ence, meekness  and  fortitude  are  elements  of  piety, 
there  is  no  observance  so  likely  to  call  them  into 
exercise.  And  when  we  bear  in  mind  that  this 
observance  connects  the  two  advents  of  our  Lord — 
the  first  with  a  body  for  sacrifice,  and  the  second 
to  receive  to  himself  from  quick  and  dead  the 
glorious  church  which  He  has  redeemed,  it  must 
be  fitted  for  salutary  results. 

To  some^  the  course  pursued  in  the  observance 


THE      christian's     HOME.  129 

of  this  ordinance  in  Baptist  cluirclies  appears  open 
to  objection.  It  is  alleged  that  it  tends  to  foster 
an  unamiable  sectarianism.  If  this  were  true  it 
would  greatly  hinder  its  benefits.  Much  has  been 
written  against  a  practice  which  maintains  primi- 
tive views  of  church  ordinances.  Many,  we  are 
told,  would  be  found  in  Baptist  churches,  if  "  close 
communion  "  did  not  prevail.  Those  who  believe 
that,  as  a  denomination.  Baptists  care  greatly  for 
the  number  of  their  adherents,  must  be  convinced, 
that  if  their  regulations  keep  many  excellent  per- 
sons without,  their  churches  must  have  given  con- 
siderable attention  to  a  subject  so  disastrous  to 
their  increase,  and  can  only  perpetuate  it  because 
they  think  it  imperative.  In  the  practice  of  scrip- 
tural principles  ot  communion  at  the  Lord's  table. 
Baptists  act  on  the  same  grounds  with  the  churches 
of  other  denominations.  A  Methodist  writer  ob- 
serves,* "  The  Baptists,  in  passing  the  sweeping 
sentence  of  disfranchisement  upon  all  other  Chris- 
tian churches,  have  only  acted  upon  a  principle 
held  in  common  with  all  other  Christian  churches, 
viz.  :  that  baptism  is  essential  to  church  member- 
ship, .  .  .  they  admit  only  those  whom  they  deem 
baptized  persons  to  the  communion  table.  Of 
course,  they  must  be  their  own  judges  as  to  what 
*  Hibbard.     Christian  Baptism. 


130  A     BAPTIST     CHURCH, 

baptism  is.  It  is  evident  that,  according  to  our 
vieics  of  baptism,  we  can  admit  them  to  our  com- 
muniGn  ;  hut  with  their  views  of  baptism,  it  is 
equally  eindent,  they  can  never  reciprocate  the  cour- 
tesy. Jlnd  the  charge  of  "  close  communion  "  is  no 
more  applicable  to  the  Baptists  than  to  us  ;  inas- 
much as  the  question  of  church  fellowship  with  them 
is  determined  by  as  liberal  principles  as  it  is  with 
any  other  Protestant  churches,  so  far,  I  mean,  as 
the  present  subject  is  concerned;  i.  e.,  it  is  deter- 
mined by  valid  baptism.^^ 

In  the  winter  of -1852,  a  minister,  seeking  to 
gather  a  religious  society  in  New  York,  which 
should  make  as  little  account  of  baptism,  in  rela- 
tion to  participation  in  the  privileges  of  their  fellow- 
ship, as  the  Society  of  Friends,  delivered  a  course 
gOf  printed  lectures  on  this  subject,  presenting  the 
arguments  commonly  employed  by  English  open 
communionists.  The  Independent,  a  well  known 
Congregational  paper,  in  remarking  on  the  contro- 
versy he  sought  to  introduce,  thus  gave  its  opinion  : 

"  To  the  question, '  Whom  shall  we  admit  to  ihe  Lord's 
table  V — the  close-communion  Baptists  give  precisely  the 
same  answer  with  the  great  body  of  those  Presbyterians 
and  Congregationalists  who  are  so  prone  to  reproach 
them  with  their  close  coniraumon.  Ask  any  professor 
in  a  Presbyterian  theological  seminary,  Old  School  oi 


THE      christian's     HOME.  131 

New  School — ask  any  professor  in  the  theological  semi- 
naries of  New  England,  whether  an  unbaptized  person 
may  be  admitted  to  communion;  and  what  answer  will 
you  get  ?  Put  the  same  question  to  either  of  the  Gene- 
ral Assemblies,  or  to  any  General  Association  ;  and  what 
answer  will  you  get  ?  Ask  who  shall  be  the  judge  when 
a  candidate  presents  himself  for  communion,  in  whose 
Qixse  it  is  doubtful  whether  he  has  been  really  baptized  ? 
The  Presbyterian  tells  you  that  the  session  must  judge, 
with  an  appeal  to  the  higher  courts.  The  Congrega- 
tionalist  tells  you  that  the  church  must  judge.  And 
certainly,  if  baptism  as  well  as  faith  is  an  indispensable 
condition  of  church-membership,  there  is  the  same  right 
to  judge  of  the  reality  of  the  baptism,  that  there  is  to 
judge  of  the  reality  of  the  faith." 

The  requirement  of  baptism  is  sanctioned  hj  the 
usage,  not  only  of  all  denominations  in  our  country, 
but  by  Scripture.  There  are  a  few  individuals  in  the 
land,  who  claim  that  the  Lord's  supper  was  institu- 
ted before  Christian  baptism,  and  that  therefore  un- 
baptized persons  may  be  admitted  to  the  table.  But 
it  is  evident,  even  if  the  baptisms  of  John  could  be 
denuded  of  a  Christian  character,  that  seeing  the 
disciples  of  Jesus  baptized  wdth  his  presence  and 
sanction,  (John  iii.  23  :  iv.  12,)  that  they  must  be 
hardly  pushed  for  arguments  who  will  deny  that  it 
was  Christian  baptism.     These  persons  admit  the 


132  A     BAPTIST      CHURCH, 

binding  obligation  of  baptism ;  and  it  is  difficult 
to  conceive  bow  tbej  can  agree  witll  the  Baptist 
churches  of  our  land,  in  denying  the  validity  of  any 
act  as  baptism,  which  is  not  tlie  immersion  of  a 
believer,  and  yet  receive  an  individual  to  full  church 
privileges,  whom  they  have  reason  to  believe  never 
will  submit  to  this  ordinance,  according  to,  what 
they  regard,  the  clearly  revealed  will  of  the  Saviour. 
Where  can  they  find  authority  for  countenancing 
the  individual  in  a  life-long  neglect  of  obedience  to 
a  law  of  Christ  ?  Have  they  a  right  to  sanction 
his  error,  even  if  he  is  sincere  in  holding  it  ?  Or, 
are  they  justified  in  being  partakers  of  another 
man's  sin  1 

The  position  of  Baptists  on  the  question  of  com- 
munion in  the  Lord's  supper,  is  readily  disposed  of 
with  a  candid  mind.  Those  who  occupy  a  foremost 
rank  among  Pedo-baptists,  admit  that  the  "  lan- 
guage of  Scripture  regarding  baptism,  implies  the 
spiritual  act  of  faith  in  the  recipients,"  and  that 
"  Baptism  appears  in  the  New  Testament  avowedly 
as  the  rite  whereby  converts  Avere  incorporated  into 
tlie  Christian  society."*  There  is,  therefore,  no 
bigotry  in  holding  that  only  believers  ought  to  be 
baptized ;  and,  when  it  is  held  that  immersion  is 
necessary  to  tbe  external  act  of  baptism,  abundant 

*  North  British  Review 


sanction  can  be  presented  from  the  liigliest  classical 
authorities.  Tlie  action  of  Baptists  in  relation  to 
communion  in  the  Lord's  supper,  is  not  meant  or 
understood  by  them  as  invidious  to  the  piety  of  the 
members  of  other  churches.  They  simply  act  on 
the  principle  that,  for  the  privileges  of  a  Christian 
home,  a  man  must  present  compliance  v.'ith  the 
outward  requirements  which  the  Lord  makes.  A 
foreigner  can  have  the  privileges  of  citizenship  in 
the  United  States,  but  he  must  declare  his  inten- 
tions according  to  certain  forms.  It  is  not  enough 
that  he  fulfils  the  terms  of  residence  required,  and 
is  in  his  own  mind  resolved  to  give  up  his  allegiance 
to  all  foreign  powers ;  he  must  comply  with  the 
provisions  of  the  statute  for  his  case.  The  judge, 
in  refusing  an  applicant  who  has  not  done  this,  does 
not  thereby  declare  the  person  unfit  for  citizenship, 
but  he  gives  his  decision  by  the  law.  So  is  it  with 
the  church.  Its  course  is  to  be  directed  by  the  New 
Testament.  When  no  law  or  precedent  can  be 
adduced  for  receiving  unbaptized  persons  to  tlie 
Table,  it  must  not  admit  them. 

It  is  also  evident  that  there  needs  to  be  some 
consonance  of  views.  In  the  case  of  a  Pedo-bap- 
tist  who  desires  ecclesiastical  privileges  in  a  Baptist 
Church,  it  is  clear  that  between  the  church  and  the 
individual  the  agreement  requisite  to  real  action 


134  A     BAPTIST     CHURCH, 

and  unreserved  fellowship  is  wanting.  The  visible 
profession  of  Christianity  which  the  one  makes,  the 
other  rejects.  And  in  many  cases,  each  hold  prin- 
ciples which  the  other  would  on  no  account  endorse 
The  church,  while  admitting  the  Christian  charac- 
ter of  the  individual,  does  not  exclude  him  from 
any  privilege,  in  which  he  can  unite  with  it  in  on  its 
OAvn  principles  and  usages.  But  when  it  respects 
the  table  of  the  Lord,  he  holds  views  relative  to 
the  pre-requisites  to  communion  very  opposite  to 
those  of  the  church.  Satisfied  of  his  integrity  of 
principle,  what  shall  that  church  do '?  Shall  it  take 
action  which  seems  to  say  that  its  distinctive  prin- 
ciples are  of  little  importance  1  No  !  It  can  hold 
no  ma^ma/ communion  with  him.  Such  a  course 
would  stultify  its  testimony  against  practices  which 
it  beheves  opposed  to  scriptural  teaching,  and 
which,  it  farther  believes,  regard  for  the  honor  of 
its  Lord  and  the  purity  of  His  churches  forbid  it 
to  sanction.  It  may  justly  say,  in  the  words  of  a 
Congregationalist,  "  We  receive  you  heartily  to  all 
our  spiritual  privileges  and  sympathies  ;  we  admit 
you,  in  all  that  is  spiritual^  to  a  full  brotherhood ; 
we  recognize  your  conscientiousness,  and  confess 
the  possible  misapprehension  of  ours  ;  but  in  eccle- 
siastical things,  you  must  stand  aloof  from  us  ;  if 
there  be  no  church  of  your  order  near  to  you,  you 


THE     christian's     HOME.  135 

must  be  contented  to  be  ecclesiastically  disfran- 
chised, and  to  hold  only  spiritual  communion  with 
us." 

I  The  participation  of  members  in  tlie  regulation 
of  their  church  fellowship,  gives  to  a  Baptist  church 
very  decided  advantages  for  the  promotion  of  piety. 
When  applicants  come  before  the  church,  to  testify 
of  the  reason  of  the  hope  that  is  in  them,  detailing 
their  convictions,  their  sorrows,  their  struggles,  their 
victory,  their  faith,  those  who  are  already  in  the 
church  have  presented  to  them  a  means  of  personal 
examination.  These  occasions  afford  every  mem- 
ber an  opportunity  to  test  his  personal  religion  by 
the  experience  of  others ;  and  if  not  the  subject 
of  spiritual  renewal,  he  must  learn  that  others  pos- 
sess that  of  which  he  is  destitute.  In  the  same 
^way,  when  the  exclusion  of  a  member  becomes 
necessary,  it  is  scarcely  possible  for  any  individual 
to  avoid  consideration  as  to  his  own  claim  to  church 
privileges.  In  these  things  no  small  benefit  accrues 
to  piety. 

With  regard  to  the  exclusion  of  a  member  from 
church  fellowship — and  fearful  as  the  contemplation 
of  such  an  event  is,  who  can  say  that  he  shall  not, 
at  some  time,  occupy  this  sad  position — the  prin- 
ciple on  which  such  an  act  takes  place  in  a  Bap- 
tist church,  is  adapted  to  the  spiritual  good  of  an 


136  A     BAPTIST     CHURCH, 

offender.  He  cannot  say  that  "  It  is  only  the  min- 
ister," or  "  It  is  a  session  composed  of  a  few  mem- 
bers," whom  he  may  deem  prejudiced  against  him, 
and  whose  act  of  censure  calls  up  bitter  animosi- 
ties ;  but  it  is  the  deed  of  the  church.  It  is  be- 
cause the  punishment  is  "  inflicted  of  many,"  that 
it  has  power.  This,  more  than  any  thing  else, 
shall  give  him  sorrow,  and  cause  him  to  seek  res- 
toration to  his  former  privileges.  The  sinning 
member,  having  been  "  cut  off"  by  their  own  act, 
the  church  must  have  a  sense  of  responsibility  con- 
cerning him.  They  cannot,  if  consistent  believers, 
themselves,  forget  to  remember  him  in  their  prayers, 
or  ever  cease  their  efforts  for  his  recovery  to  a  con- 
sistent Christian  life. 

Social  meetings^  for  spiritual  ends,  which  are 
common  in  the  Baptist  denomination,  are  an  useful 
agency  for  the  culture  of  piety.  These  meetings 
bear  various  names  in  different  parts  of  our  land, 
sometimes  having  the  prefix^  of  "  Conference," 
"  Fellowship,"  or  "  Covenant."  Whatever  their 
name,  they  often  afford  a  hallowed  circle  of  ac- 
quaintance and  spiritual  profit.  These  assemblies 
admit  of  a  free  expression  concerning  the  trials,* 
hopes  and  desires  of  Christian  life,  that  they  who 
fear  the  Lord  may  speak,  one  to  another,  without 
restraint.     Here  there  is  full  opportunity  for  be- 


THE     christian's     HOME.  13T 

lievers  to  comfort  themselves  together  and  edify 
one  another.  The  most  advanced  Christians  can 
give  each  other  a  word  of  cheerful  encouragement, 
and  the  young  disciple,  hearing  the  testimony  and 
experience  of  those  who  have  long  been  in  the 
school  of  Christ,  may  gather  important  lessons. 
When  such  assemblies  are  frequent,  and  conducted 
with  proper  care,  their  influence  on  the  piety  of  a 
membership  is  marked  and  gratifying.  They  will 
often  find  in  such  meetings  the  truthfulness  of  the 
homely  remark  of  Dr.  Ryland,  "  When  a  pump 
is  dry,  a  pail  of  water  thrown  into  it  will  fetch  it 
again.  If  your  soul  is  in  a  dry,  cold  frame,  get  a 
lively  Christian  to  tell  you  his  experience  ;  the  fire 
will  probably  catch  from  his  heart  to  yours." 

It  is  not  denied  that,  in  other  communions  there 
are  admirable  appliances  for  piety ;  yet,  in  no  sec- 
tion of  the  body  of  Christ  on  earth  is  there  so  much 
which  manifests  the  inseparableness  of  piety  and 
church  relationship,  nor  better  agencies  for  its  pro- 
motion, than  in  the  Baptist  denomination. 

Let  it  be  especially  borne  in  mind  that  Baptist 
churches  are  under  no  regulation,  which  so  bind 
them,  that  they  cannot  admit  any  and  every  instru- 
mentality calculated  4;o  advance  their  spiritual  good. 

But,  joining  any  church,  active  and  hearty  co- 
operation of  the  individual  is  necessary,  if  the  re- 


138  A     BAPTIST      CHURCH, 

lation  promotes  piety.  A  Christian  may  expect 
too  much  from  the  union,  and  forget  himself  to  use 
diligence  and  watchfulness.  "  The  church,"  it  has 
been  well  said,  "  can  do  nothing  for  him  mechanical- 
ly ;  it  has  no  spiritual  prerogatives — no  mysterious 
influences  ;  no  corporate  franchise  to  bestow  upon 
him,  as  an  effect  of  his  mere  outward  membership. 
It  has  no  rites  to  perform  over  him — no  charms  to 
mutter.  Neither  the  church,  nor  the  minister,  nor 
the  worship,  nor  the  ordinances,  can  do  any  thing 
for  a  man,  save  exert  a  moral  influence  upon  him. 
It  can  only  help  him  in  his  own  efforts  after  the  di- 
vine life ;  it  can  only  be  a  blessing  to  him  through 
his  own  activity.  In  the  church  or  out  of  it,  every 
man  must  be  his  own  priest,  and  come  for  himself 
directly  to  God.  The  church  is  only  a  means  to 
help  him.  The  prayer  must  be  his  own,  although 
the  church  may  inspire  its  fervor.  The  faith  must 
be  his  own,  although  the  church  may  encourage 
and  strengthen  it.  The  effort  must  be  his  own, 
although  the  church  may  stimulate  and  instruct  it. 
And  the  holiness  must  be  his  own,  although  the 
church  may  incite  and  nurture  it." 


CHAPTER   VI. 


USEFULNESS. 


The  subject  of  Divine  grace  is  to  be  ready  for 
every  good  word  and  work.  It  is  tbe  duty  of  the 
believer  to  subserve  the  spiritual  interests  of  his 
felloAv  members.  Writing  to  the  church  at  Corinth, 
'the  Apostle  inquires — "  How  is  it,  then,  brethren? 
when  ye  come  together,  every  one  of  you  hath  a 
psalm,  hath  a  doctrine,  hath  a  tongue,  hath  a  reve- 
lation, hath  an  interpretation."  Extraordinary  gifts 
hath  vanished  away.  The  unknown  tongue  is  no 
more  heard.  But  there  are  gifts  yet  in  the  churches, 
which  are  to  be  exercised  for  edification,  and  ex- 
hortation, and  comfort.  In  nearly  every  apostolic 
epistle,  v/e  find  passages  which  enforce  this  obliga- 
tion. In  addressing  the  Christians  at  Rome,  Paul 
writes  :  "  Let  us,  therefore,  follow  after  the  things 
which  make  for  peace,  and  things  wherewith  one 
may  edify  another,"  Rom.  14,  19.  Writing  to  the 
church  at  Corinth  concerning  their  assemblies,  he 
says  :  "  Ye  may  all  prophesy,  one  by  one,  that  all 
may  learn  and  all  may  be  comforted."  1  Cor.  xiv. 


140  A     BAPTIST      CHURCH, 

31.  Again,  when  lie  writes  concerning  the  church, 
he  beautifully  presents  its  relations  for  mutual  ad- 
vancement in  spiritual  things  :  '''  The  whole  body, 
fith^  joined  together,  and  compacted  by  that  which 
every  joint  supplieth,  according  to  the  effectual 
working  in  the  measure  of  every  part,  maketh  in- 
crease of  the  body  unto  the  edifying  of  itself  in  love,^^ 
Eph.  iv.  16.  And  in  enforcing  this  duty,  he  writes  : 
"  Let  no  corrupt  communication  proceed  out  of 
your  mouth,  but  that  which  is  good  to  the  use  of 
edifying,  that  it  may  minister  grace  unto  the  hear- 
ers." (19.) 

It  is  evident,  that  the  obligations  of  Christians 
to  seek  each  other's  edification,  still  remains.  Is 
there  provision  for  the  exercise  of  these  mutual 
duties  in  the  churches  of  our  times'?  With  an 
Episcopal  administration,  the  free  religious  assem- 
blies which  such  offices  demand  would  be  altogether 
uncanonical.  While  the  people  are  called  to  join 
in  the  services,  it  is  in  parts  prepared  for  them, 
and  they  can  make  no  variation  from  the  contents 
of  the  Prayer  book.  The  Apostles  suffered  not  a 
woman  to  speak  in  the  churches ;  but  they  who 
claim  to  hold  "succession  "  from  them,  place  every 
man  under  a  like  restriction  who  has  not  been 
admitted  to  the  ministry.  None  are  permitted  to 
speak,  save  in  the  words  which  the  church  supplies. 


THE      christian's     HOME.  141 

Among  Presbyterians,  although  meetmgs  may  be 
held  which  would  admit  of  such  exercises,  yet  there 
is  reason  to  believe  that  the  fear  of  an  infringement 
of  the  apostolic  rule  of  decency  and  order,  prevents 
general  freedom  in  such  engagements,  and  gives  to 
their  assemblies  a  chilling  coldness.  In  Methodist 
churches,  these  things  are  matters  of  routine,  tend- 
ing, doubtless,  to  pietj^,  but  bearing,  especially  in 
the  case  of  class  meetings,  too  much  of  a  compul- 
sory character.  Services  admitting  of  mutual 
edification  are  common  in  Baptist  churches ;  but 
while  there  is  liberty  and  encouragement  for  every 
one  to  edify  his  brethren,  no  constraint  is  placed  on 
any  to  fulfil  this  duty. 

These  apostolic  engagements  of  the  brethren, 
though  not  a  distinctive  denominational  feature  in 
the  United  States,  are  especially  remarked  '  con- 
cerning Baptists  on  the  continent  of  Europe.  A 
correspondent  of  a  religious  periodical,*  writing 
from  Prussia,  remarks :  "  The  enly  really  free 
churches  we  have  are  Baptists.  Without  belong- 
ing to  them,  I  highly  esteem  and  love  them,  as  the 
only  representatives  of  religious  liberty,  and  as  the 
only  associations  where  the  spiritual  gifts  of  laymen 
are  cultivated."  There  is  a  reason  why  Baptist 
churches  have  this  characteristic.     They  admit  of 

*  London  Christian  Times. 


142 

nothing  priestly  in  the  ministry.  Wherever  a 
ministry  assumes  any  thing  of  sacerdotal  power, 
deep  sleep  as  to  personal  duties  rests  upon  the 
people ;  and  when  any  token  of  active  effort  in  the 
membership  for  each  other's  progress  is  manifest, 
'earnest  endeavors  are  made  for  the  repression  of 
such  unauthorized  proceedings. 

Not  only  are  Christians  called  to  personal  effort 
for  each  other's  spiritual  Avelfare,  but  it  rests  on 
them  to  make  known  to  others  the  salvation  of 
Christ.  The  "  Great  Commission,"  as  it  is  gene- 
rally called,  was  not  delivered  to  Apostles  alone. 
"  From  the  Pentecost  it  is  clear,  that  the  grant 
was  not  made  to  the  twelve  Apostles,  or  to  them 
and  the  seventy  exclusively,  for  the  number  of  the 
names  together  were  about  one  hundred  and  twenty 
and  not  eighty-two.  Acts  i.  15.  Moreover,  '  as 
many  as  received  Him,  to  them  gave  He  the  power 
to  become  sons  of  God,  even  to  as  many  as  be- 
lieved in  His  name.'  John  i.  12, 13.  Jesus  unites 
these,  without  excepting  any  part  of  His  kingdom 
and  operations  upon  earth,  with  those  who  should 
hereafter  believe  on  Him  through  their  word. 
John  xvii.  20.  At  Pentecost,  also,  to  all  that 
were  under  conviction  it  is  said  :  '  Repent  and  be 
baptized,  every  one  of  you,  upon  the  name  [author- 
ity] of  Jesus  Christ,  for  the  remission  of  sins,  and 


THE      CHRIS  TIAN's      HOME.  143 

you  shall  receive  tlie  Holy  Ghost,  for  the  promise 
is  to  you  and  to  your  children,  and  to  all  that  are 
afar  off,  even  to  as  many  as  the  Lord  our  God  shall 
call.'  Acts  ii.  38.  It  is  clear,  therefore,  that 
every  believer  that  has  been  baptized  into  Ciirist, 
and  every  convert  when  baptized,  had,  with  all  the 
other  believers  in  Christ,  a  share  in  the  responsi- 
biiity  and  work  of  this  commission.  The  associa- 
tion of  believei^  was  commissioned,  as  forming  one 
body,  to  proclaim  with  all  its  voices  the  joyful 
tidings  of  salvation  through  the  mercy  of  Heaven. 
This  was  their  Gospel  of  the  kingdom,  and  to  qual- 
ify the  whole  body  for  this  work,  the  Holy  Spirit 
was  made  to  dwell  in  the  midst  of  it."*  Well, 
then,  does  the  writer  from  whom  we  quote  remark : 
"  God's  believing  people  are  his  missionaries,  and 
His  Church  is  His  missionary  Society.  The  pro- 
clamation of  His  mercy  is  its  business  and  privi- 
lege." Primitive  believers,  it  is  evident,  regarded 
it  as  a  privilege  and  obligation  to  make  known  the 
truth.  The  scattered  members  of  the  church  at 
Jerusalem  engaged  in  active  efforts.  After  Paul 
and  Barnabas  had  preached  at  Antioch,  in  Pisidia, 
"  the  Word  of  the  Lord  was  published  throughout 
all  the  region,"  doubtless  by  those  converted  under 
their  labors.  So,  from  the  church  at  Thessalonicaj 
*  Stovel. 


144  A     BAPTIST     CHURCH, 

was  the  Word  of  the  Lord  "  sounded  out."  The 
evidences  may  be  found  of  active  effort,  not  of 
ministers  only  but  of  whole  churches. 

Faulty  must  that  ecclasiastical  organization  be, 
which  does  not  tend  to  develop  a  missionary  char- 
acter in  its  members  wherever  their  personal  influ- 
ence extends.  The  sense  of  individual  responsi- 
bility is  liable  to  be  impaired  by  association,  but 
there  are  churches  which,  instead  of  guarding 
against  this,  seem  to  think  that  the  healthiness  of 
a  church  is  evidenced  by  the  lack  of  activity  in  its 
membership.  The  clergy  are  regarded  as  having 
a  succession  from  the  Apostles,  and  consequently 
to  constitute  the  only  ambassadors  to  a  rebellious 
world.  Members  under  such  auspices  may,  per- 
haps, venture  to  teach  the  young  in  a  Sabbath- 
school,  but  they  would  fear  to  offer  a  prayer  beside 
the  dying.  They  can,  without  sense  of  wrong, 
teach  the  ignorant  in  the  words  of  a  catechism, 
but  they  would  think  it  presumption  to  reason  with 
them  out  of  the  Scriptures.  They  may  invite  the 
careless  to  "  the  church,"  but  they  would  feel  un- 
authorized to  direct  them  to  the  Cross ! 

There  are  those  who  regard  the  Congregational 
system  which  Baptists  adopt  as  very  inadequate 
for  church  extension.  It  is  often'  urged  that,  as 
each  church  is  separate  in  its  organization,  there  is 


THE     christian's     HOME. 


14S 


no  authority  by  which  they  can  be  brought  into 
united  and  general  effort  to  extend  the  Gospel.. 
That  there  is  no  earthly  "  authority  "  for  this  end' 
is  gladly  admitted,  but  this  does  not  necessarily- 
imply  that  they  do  not  regard  the  higher  Author- 
ity, whose  command  is,  "  Go  ye  into  all  the  world,, 
and  preach  the  Gospel."  The  independency  of' 
churches  does  not  prevent  their  janction  in  benevo- 
lence. Co-operation  is  possible,  and  while  spiritu- 
ality exists  in  the  churches,  the  love  of  Christ  will' 
constrain  them  to  join  their  endeavors.  If  the 
presence  of  Christ  is  possessed,  churches,  thougb 
separate  in  government,  must  form  one  living  body^, 
which,  for  effectiveness,  can  have  no  superior. 
When  they  cease  to  feel  these  beneficent  influences-- 
their  activity  ceases.  In  the  felicitous  language  of 
Dr.  Williams,  "  Soon  as  the  Spirit  is  grieved  and 
goes  forth,  our  polity  is  such,  that  the  process  of 
ecclesiastical  disintegration  at  once  commences » 
When  the  breath  or  earthly  spirit  goes  out  of  a> 
man,  his  body  rots,  and  the  members  fall  apart. 
When  the  fruit  becomes  decayed,  its  skin  no  longer- 
holds  the  pulp,  but  it  loses  shape,  and  solidity,  and- 
cohesion.  So  is  it  in  what  we  deem  the  polity  of 
New  Testament  churches.  As  long  as  they  remain 
spiritual  and  prayerful,  our  churches,  with  Christ. 
in  their  hearts  and  Christ  in  their  assemblies,  have 


146  A    baptis't    church, 

OR  iOUY  system  energy,  and  elasticity,  and  boundless 
enterprise,  and  yet  perfect  union.  But  when  piety 
dies,  the  unity  and  power  disappear,  as  they  ought 
of  right  to  do  ;  for  unity  without  piety  makes  the 
church  a  curse  to  the  world.  Other  systems  hold 
the  ecclesiastical  continuity  and  organization  un- 
broken when  the  spirit  and  inward  life  has  vanished. 
They  galvanize  the  corpse  of  a  Christian  church 
into  ghastly  and  murderous  activity,  after  the 
breath  of  Divine  life  has  quitted  it." 

While  it  is  urged  that  the  church  is  the  agency 
for  the  world's  evangelization,  it  is  forgotten  by 
those  who  insist  most  strongly  on  this  fact,  that 
their  own  action  is  inconsistent  with  their  applica- 
tion of  the  term.  With  a  geographical  church, 
they  have  to  use  the  same  instrumentalities  that 
the  local  church  employs.  Here  we  may  again 
employ  the  instructive  arguments  of  Dr.  Williams  : 
•"  Even  those  religious  communions  of  our  own  day, 
who  have  held  most  tenaciously  the  doctrines  that 
we  repudiate,  of  a  great,  visible  and  earthly  church, 
:and  that  this  visible  church  is  the  only  competent 
Bsissionary  organization,  have,  we  believe,  found 
very  little  success  in  the  attempt  to  reduce  their 
own  missionary  theory  into  practice.  Their  eccle- 
siastical communion  they  cannot  succeed  in  making 
into  an  efficient  missionary  organization.    The  most 


THE     christian's     HOME.  147 

efficient  missionary  institutions  of  Rome  herself, 
perfect  as  is  her  ecclesiastical  machinery,  are  not, 
in  our  own  age  at  least,  ecclesiastical  organizations, 
but  voluntary  societies  —  the  Lyons  Society  in 
France  and  the  Leopold  Foundation  in  Austria, 
appealing,  each  of  them,  to  individual  contributors, 
and  receiving  each  what  it  may  be  able  to  solicit, 
not  what  it  can  assess  and  levy,  from  the  nations." 
The  evangelical  denominations  in  our  own  country 
repudiating  church  independency,  have  generally 
specific  organizations  for  missionary  purposes.  The 
fact  that  they  adopt  the  system  of  "  Boards " 
and  "  Committees  "  for  missions,  proves  that  they 
have  not  the  desideratum,  for  the  want  of  which 
they  censure  their  neighbors  who  adopt  a  congre- 
gational platform. 

}  The  past  history  of  the  denomination  makes  it 
evident,  that  Baptist  churches  have  the  true  ele- 
ments of  progress.  According  to  carefully  pre- 
pared statistics,  the  denomination  doubles  its  num- 
bers in  every  twenty  years.  The  number  of  its 
membership  has  been  as  follows  at  successive  pe- 
riods : — 

1792—  70,017.         1832—384,859. 
1812—189,345.         1852—770,839.* 

*  American  Baptist  Register,  1S53. 


148  A     BAPTIST     CHURCH, 

The  machinery  of  Baptist  churches  may  be  ill 
fitted  for  advancement  to  the  view  of  the  members 
of  other  communions  ;  but  facts  prove  that  they 
have  equal  po^Yer  with  any  to  "  overtake "  the 
mass  of  population  destitute  of  the  Gospel.  At 
the  same  time,  it  is  the  honor  of  Baptists  to  have 
been  first  in  the  organization  of  our  modern  mis- 
sions for  the  heathen.  In  labors,  none  have  been 
more  abundant,  nor*  have  any  done  so  much  in 
effecting  translations  of  the  Scriptures. 

These  things  we  would  not  adduce  to  gratify  de- 
nominational partiality,  but  it  is  well  to  show  the 
disciple  who  desires  to  serve  his  generation,  that  he 
can  find  abundant  facilities  in  connection  with  a 
Baptist  church.  Here,  as  elsewhere,  fragments 
of  power  can  be  gathered  up,  and  made  to  forward 
important  ends  for  the  honor  of  Christ.  Nothing 
need  be  lost  to  the  world,  and  Christian  zeal  is 
employed  in  extending  exclusively  Scriptural  prin- 
ciples. 


CHAPTER    VII 


INFLUENCE. 


Ini'luence  is  a  solemn,  moral  intrustment.  A- 
,mong  Christians  the  importance  of  its  right  appli- 
cation is  never  disputed.  The  great  evil  is,  that 
few  give  the  effect  of  their  own  conduct  a  proper 
recognition ;  and  therefore  they  allow  themselves 
to  follow  courses  which  otherwise  they  would  take 
with  the  greatest  hesitation.  Yet  nothing  is  more 
certain  than  that  every  man  exerts  an  influence, 
and  that  the  influence  of  Christians  is  especially 
extensive  and  abiding.  As  each  wave  of  the  ocean 
receives  somewhat  of  its  form  from  that  which  pre- 
ceded it,  so  each  generation  of  Christian  men  is  in  a 
great  measure  fashioned  by  the  course  and  conduct 
of  those  whom  they  follow.  If  important  truths 
have  been  treated  by  those  who  have  gone  before' 
them  as  of  little  account,  they  are  likely  to  fall 
into  the  same  error,  and  bequeath  a  like  evil  tend- 
ency to  their  successors.^  And  to  whatever  extent^, 
lack  of  attention  to  these  truths  tends  to  mar  the 
beauty  and  power  of  Christ's  Kingdom,  they  will 


150  A     BAPTIST     CHURCH, 

aid  in  perpetuating  the  deformity  and  weakness. 
If,  on  the  contrary,  they  follow  those  who  have 
been  valiant  for  the  truth,  we  may  expect  them  to 
breathe  the  same  lofty  spirit. 

"  A  false  system,"  Vinet  wisely  remarks,  "  must 
reckon  among  its  accomplices  all  who  spare  it  by 
their  silence."  The  Christian  who  unites  with  a 
denomination  expresses,  by  this  act,  his  adhesion  to 
its  principles  ;  and,  however  erroneous  any  of  them 
may  be,  he  gives  them  the  aid  of  his  influence,  and 
is  an  accomplice  in  their  maintenance  and  diffusion. 
Some  examination  is  certainly  proper  on  the  part 
of  a  believer,  lest  when  his  influence  could  be  em- 
ployed in  upholding  views  of  doctrine,  church  con- 
stitution and  ordinances  exclusively  Scriptural,  he 
should  place  himself  in  a  position,  in  which  his  sup- 
port may  be  given  to  opinions  and  practices  which 
the  Word  of  God  does  not  sanction. 

The  Christian  who  unites  with  any  Protestant 
Evangelical  Church,  gives  his  influence  against 
many  forms  of  error,  and  in  favor  of  much  positive 
truth  ;  but  with  no  desire  to  depreciate  the  services 
of  other  denominations  in  the  defence  and  extension 
of  Christianity,  it  may  be  shown  that  union  with  a 
Baptist  church  gives  room  for  the  employment  of 
influence,  in  important  particulars,  for  the  honor 
•of  God  and  the  best  interests  of  souls,  which  can- 


THE      christian's     HOME.  151 

not  be  obtained  in  connection  with  other  ecclesias- 
tical bodies. 

Erroneous  representations  of  the  nature  of  a 
Church  of  Christ,  are  frequently  made,  against 
which  Christian  influence  ought  to  be  employed. 
Many  regard  systems  and  organizations  as  the 
Church  which  in  nearly  all  things  are  different 
from  the  New  Testament  idea.  A  number  of 
persons  who  have  attained  official  station  in  reli- 
gion, associating  together,  have  taken  to  them- 
selves the  name  of  the  Church,  and  the  people 
have  been  taught  that  to  obey  their  injunctions 
is  to  "  hear  the  Church,"  to  have  their  services 
is  to  enjoy  the  mediation  of  the  Church,  to  use  the 
forms  of  worship  they  enjoin,  and  to  receive  the 
sacraments  from  their  hands,  affords  the  best  assu- 
rance of  being  in  a  state  of  salvation.  As  a  con- 
see[uence  of  such  views,  the  clergy  of  some  sects 
have  impressed  the  people  with  the  belief,  that  to 
neglect  their  teachings  or  take  that  of  others,  not 
of  their  company,  no  matter  how  Scriptural  their 
doctrine  or  holy  their  lives,  is  to  contract  the  guilt 
of  schism,  which  these  wily  ecclesiastics  would 
persuade  men,  brings  to  its  unhappy  subjects  a 
condemnation,  heavier  than  does  the  commission 
of  any  of  those  offences  which  are  explicitly  pre- 


152  A     BAPTST     CHURCH, 

sented  in  Scripture,  as  excluding  men  from  the 
Kingdom  of  .Heaven. 

In  preaching,  it  is  easy  to  draw  attractive  pic- 
tures of  what  ''  the  Church  "  does  for  her  members, 
and  their  obligation  to  her  for  the  provision  she 
makes  for  their  good,  but  all  such  ideas  are  the 
rantings  of  Romish  superstition,  and  the  purpose 
they  serve  is  the  exaltation  of  the  Church  of  falli- 
,ble5  weak  and  powerless  men,  to  eclipse  the  Cross 
of  a  Divine  and  Omnipotent  Saviour.  Men  calling 
themselves  "  priests  "  may  stand  from  Sabbath  to 
Sabbath 

"  With  patient  hand  retouching  in  the  heart" 

such  pictures  of  the  Church,  but  though  their 
artistic  skill  causes  her  to  assume 

"  A  certain  gracefulness 
And  pomp  extern,  which  gives  to  her  commands 
Authority," 

they  lead  their  hearers  to  build  on  another  foun- 
dation than  that  which  Holy  Scripture  presents. 
According  to  the  New  Testament  no  church  on 
earth  has  the  functions  of  authority,  mediation  or 
salvation  which  such  men  assume.  To  employ  in- 
fluence therefore  to  oppose  their  arrogant  claims 
and  soul-deceiving  doctrines,  is  highly  important 
both  from  regard  to  the  honor  it  renders,  the  wis- 


THE 


dom  and  will  of  tlie  Church's  Head,  and  the  bon- 
dage and  delusion  from  which  it  serves  to  emanci- 
pate souls.  The  Baptist  view  which  divests  the 
Church  of  its  territorial  aspect,  and  presents  each 
local  body  of  Christians  as  a  Church,  and  the 
baptized  members  of  Christ,  irrespective  of  minis- 
ters, as  constituting  it,  lends  the  best  aid  for  des- 
troying the  ideal  of  priestly  arrogance. 

It  is  comnaon  with  some,  to  assure  individuals 
that  great  and  everlasting  good  will  accrue  to  them 
if  they  belong  to  the  Church.  The  language  em- 
ployed by  Romanists,  and  even  by  some  who  bear 
the  name  of  Protestants  would  lead  men  to  believe 
that  the  mere  fact  of  being  acknowledged  members 
of  the  Church,  renders  salvation  certain.  An  ec- 
clesiastical system,  therefore,  which  brings  most 
fully  to  view  the  relation  of  character  to  church 
privileges  is  of  great  importance.  Those  persons 
who  lead  men  to  rely  on  the  external  privileges  of 
church  relationship  teach  them  that  irrespective 
of  a  new  birth  unto  righteousness,  and  without  any 
visible  spirituality,  they  may  hope  for  heaven.  It 
is  no  trivial  opportunity  of  good  which  a  Christian 
casts  away,  when  he  refuses  to  place  himself  where 
his  influence  can  be  employed  to  avert  so  terrible 
an  infatuation  from  a  single  soul, 

The  precautions  which  Baptists  are  accustomed 


154  A     BAPTIST     CHURCH, 

to  employ  to  prevent  the  introduction  of  such  as 
can  not  in  the  judgment  of  charity  be  addressed  as 
believers  or  saints,  ought  to  have  the  countenance 
and  support  of  all  Christians  from  the  tendency  of 
such  a  practice  to  preserve  persons  from  self-decep- 
tion concerning  their  condition  in  the  sight  of  God. 
The  perilous  consequences  of  the  opposite  course 
are  sometimes  known  here,  and  how  many  cases 
will  the  Judgment  of  the  Great  Day  bring  to 
light !  Many  will  at  last  say,  "  Lord,  Lord  open 
unto  us,"  who  must  have  the  fearful  repulse,  "Ve- 
rily I  say  unto  you  I  know  you  not."  In  a  recent 
periodical  of  the  American  Home  Missionary  Soci- 
ety, the  following  instance  is  given  of  the  workings 
of  the  system  which  makes  no  investigation  of  can- 
didates for  Church  fellowship  as  to  the  ground  of 
their  religious  hopes  : — 

"  One  young  lady  united  with  us  at  our  last 
communion,  who  has  been  an  active  disciple  since 
her  conversion  last  winter.  She  astonished  us,  at 
her  examination,  by  saying  that  she  professed  reli- 
gion seven  years  ago  at  the  East,  a  few  weeks 
before  coming  to  live  here.  She  had  been  reli- 
giously brought  up,  and  being  naturally  of  a  grave 
disposition,  her  friends  injudiciously  urged  her  to 
apply  for  admission  to  the  church.  She  says  she 
had   no   apprehension   that   any  thing   more  was 


THE     (HRISTIAN's     HOME.  155 

needed  tlian  an  outward  compliance  with  religious 
forms,  and  that  she  was  received  without  examina- 
tion !  so  that  her  pernicious  error  w^as  not  dis- 
covered," 

Without  affirming  that  none  who  enter  Baptist 
churches  are  destitute  of  piety,  and  with  a  belief 
that  every  member  ought  to  bring  himself  to  the 
closest  personal  scrutiny,  lest  he  should  find  him- 
self among  those  whose  Christianity  is  only  in  name, 
yet  we  may  declare  that  with  the  inquiry  made  in 
Baptist  churches,  few  such  cases  of  self-deception 
can  occur. 

In  respect  to  the  ordinances  of  the  Christian 
dispensation,  the  influence  of  a  Christian  in  a  Bap- 
tist church  is  of  the  most  desirable  character. 
There  is  little  doubt  that  an  erroneous  view  of  the 
sacraments  always  has  been  and  continues  to  be  the 
most  extensive  means  of  misleading  souls.  This  is 
especially  true  of  baptism.  The  only  true  correc- 
tive is,  that  which  Baptists  have  sought  to  maintain 
for  ages,  and  which  they  are  permitted  to  see  ad- 
vancing toward  universal  acknowledgment.  The 
initiatory  rite  of  the  disciples  of  Christ,  must  be 
rescued  from  the  improper  uses  to  which  it  is  now 
devoted  by  so  many,  and  be  restored  to  its  appro- 
priate place,  as  the  solemn  act  of  the  individual 
believer  testifying  of   his  consecration,  faith  and 


156  A     BAPTIST     CHURCH, 

hope.  Disingenuous  opponents  of  the  denomination, 
have  frequently  represented,  that  the  chief  thing 
for  which  Baptists  are  remarkable  is  immersion. 
Thus,  Dr.  Murray  in  a  recent  work"  in  opposition 
to  Romanism,  among  an  enumeration  of  ideas  of 
the  visible  Church  says,  "  Others  would  confine 
the  visible  Church  to  those  wiio  enter  it  through 
the  ordinance  of  baptism  by  immersion."  *  State- 
ments of  this  character  are  far  from  giving  a  cor- 
rect view  of  the  ideas  w^hich  prevail  among  Bap- 
tists. The  controversy  between  them  and  other 
denominations  would  continue,  if  immersion  w^as 
henceforth  universally  observed.  Immersion  is 
the  practice  of  the  Greek  Church,  yet  Baptist 
missionaries  protest  against  infant  baptism,  with 
that  communion  as  strongly  as  with  those  wdth 
whom  sprinkling  prevails. 

The  great  cause  of  difference  between  them  and 
others  is,  that  they  repudiate  the  notion  by  which, 
on  the  faithof  proxies,  unregenerate  persons  can  be 
admitted  to  the  church  ;  contending  that  none  have 

*  Kirwan's  "  Romanism  at  Home,  Letters  to  the  Honorable 
Roger  B.  Taney."  Perhaps  it  is  not  surprising  that  Doctor 
Murray  gives  this  defective  representation  of  the  views  which 
Baptists  hold,  when  w^e  consider  that  his  early  days  w6re  spent 
in  the  Church  of  Rome,  which  has  always  pursued  this  course 
against  them. 


a  right  to  membersliip  without  evidence  of  piety, 
and  that  these  can  onlj  rightly  enter  into  church 
relationship  by  their  own  act. 

Among  all  Pedo-baptists,  ideas  are  attached  to 
baptism,  which  give  it  an  importance  which  is  sub- 
versive of  the  Gospel.  If  we  turn  to  the  Book  of 
^Common  Prayer,  the  dogma  of  baptismal  regene- 
ration is  enwoven  throughout  its  service  for  the 
"  baptism  of  infants."  In  writings  most  highly 
esteemed  by  many  of  the  Episcopal  communion, 
we  find  it  unequivocally  inculcated.  Take  a  few 
sentences  from  Bishop  Mants'  Catechism  : — 

"  Persons  are  said  to  be  regenerate,  or  born 
again,  only  once. 

Q.  "  And  when  do  you  say  that  is  1 
A.  "  When  they  are  made  Christians  at  their 
baptism. 

Q.  "  Does  the  church  teach  her  members  to  pray 
for  the  grace  of  regeneration  at  any  other  time  ? 
A.  "  By  no  means. 

Q.  "  Do  you  think  this  grace,  which  is  given  to 
persons  at  their  baptism,  a  great  blessing  1 

A.  "  Certainly  I  do,  and  I  heartily  thank  God, 
through  Jesus  Christ,  that  He  has  let  me  partake 
of  that  sacrament." 

In  grave  treatises  it  is  maintained,  that  "  we  are 
justified  by  Christ  alone,  in  that  He  has  purchased 


158  A     BAPTIST     CHURCH, 

the  gift — by  faith  alone,  in  that  faith  asks  for  it— 
by  baptism  alone,  for  baptism  conveys  it* 

In  religious  novels,  we  find  the  same  pernicious 
views  inculcated.  In  a  novel  of  this  class,  of  which 
Puseyism  has  been  so  prolific,  edited  by  a  clergy- 
man of  the  Church  of  England,  and  republished 
here,  the  following  paragraph  may  be  found  de- 
scribing a  so-called  baptism  : — 

"  He  then  took  him  in  his  arms,  sprinkled  him  with 
water,  and  marked  on  his  forehead  the  sign  of  the  cross ; 
and  giving  him  back  to  his  nurse,  he  declared  bim  to  Ix} 
one  of  the  society,  or  set  of  persons,  who  form  what  Ls 
called  the  church,  and  to  whom  God  has  promised  His 
Kingdom.  From  that  moment,  continued  Miss  Harwood, 
your  brother  was  made  a  Christian  and  an  heir  of  glory 
such  as  we  cannot  imagine  ;  The  sins  of  his  original 
evil  nature  were  forgiven  him,  and  a  new  spirit  ivas 
planted  in  himy  \ 

Nor  are  there  wanting  those  who  would  take  all 
consolation  from  the  bereaved,  if  their  dead  have 
not  received  this  ceremony.  No  matter  what  the 
piety  of  a  man  may  have  been,  American  Episco- 
pacy refuses  the  use  of  her  burial  service  for  any 
unbaptized  adult ;  while  its  English  prototype  re-' 
fuses  it  to  all,  whether  adults  or  infants,  who  have 
not  been  baptized. 

*  Oxford  Tracts  for  the  Times.        f  Amy  Herbert,  p.  28. 


THE      christian's      HOME.  159 

In  the  Articles  of  the  Episcopal  church,  it  is 
dechired  that  "  They  that  receive  baptism  rightly^ 
are  by  it,  as  by  an  instrument,  grafted  into  th& 
luluircb."  And  a  recent  Catechism  on  these  Arti- 
cles, published  by  a  prominent  Episcopal  society, 
presents  the  following  query  among  others  concern- 
ing baptism  :  "  Why  do  infants  need  to  be  grafted 
into  the  church?  Because  out  of  it  there  is  no 
promise  of  salvation."  *  Hence  it  is  evidently 
held,  that  baptism  engrafts  infants  into  a  church 
which  has  "  promise  of  salvation,"  and  that  its 
omission  leaves  tbem,  according  to  the  common 
phraseology,  to  the  ''  uncovenanted  mercies  "  of 
God.  The  salvation  of  infants  is  thus  represented 
to  depend  entirely  on  their  having  received  bap- 
tism, f 

H  *  Catechism  on  the  Thirty-nine  Articles  of  the  Church.  By 
the  Rev.  James  Beaven>  D.  D.  New-York.  General  Protes- 
tant Episcopal  School  Union.     1853. 

t  How  strongly  it  is  insisted,  in  some  parts  of  the  world, 
that  baptism  is  essential  to  an  infant's  salvation,  the  following 
stanzas,  circulated  by  an  English  Episcopal  clergyman  make 
evident.  The  piece,  in  all,  has  six  verses,  and  bears  the  title 
of  "A  Baptist  Mother's  Lament  for  her  Burnt  Child,  A  True 
Tale  :"— 

"  My  little  child  is  burnt  to  death, 
Oh  agony  of  woe  ! 
He  shrieked  away  his  dying  breath, 
With  burnins  on  his  brow. 


160  A     BAPTIST     CHURCH, 

Many  persons  holding  the  doctrine  of  baptismal 
regeneration,  disclaim  such  a  construction  of  the 
term  as  would  make  them  answerable  for  the  idea 
of  regeneration,  as  commonly  prevalent.  Sir  H.  J. 
Fust,  in  giving  judgment  in  a  case,  in  which  the 
English  Bishop  of  Exeter  refused  to  admit  a  min- 
ister to  a  living,  because  he  did  not  come  up  to  his 
views  on  the  efi&cacy  of  baptism,  stated  that  "it 
appeared  to  him  that  regeneration,  as  expressed  in 
the  baptismal  service,  did  not  imply  such  a  total 
change  of  character  as  would  almost  amount  to 
justification,  and  from  which  the  person  so  regene- 
rated could  never  fall ;  but  it  meant  a  chang-o  of 

I  saw  him  die — he  called  in  vain 
'  Oh  mother,  quench  the  flame! 

Oh  mother,  mother  !  ease  my  pain! 
My  soul  is  burning  with  my  frame  .'* 

"  I  saw,  with  pain,  the  pastor's  grief. 

He  loved  my  child  full  well ; 
He  argued  for  his  soul's  relief, 

Forewarned  of  what  befel. 
I  heeded  not — I  told  him  then, 

(So  much  my  child  I  prized,) 
I'd  rather  die  before  all  men, 

Than  have  my  child  baptized. 

*'  Oil,  could  I  tell  that  he  would  cry, 
'  l^ly  soul  burns  with  my  frame,' 
I  would  not,  could  not,  then  deny 
Christ's  baptism  was  his  claim." 


THE     christian's     HOME.  161 

relation,  putting  the  party  m  a  new  situation,  in 
-ft'hich  he  was  made  '  a  member  of  Christ,  the  child 
of  God,  and  an  inheritor  of  the  kingdom  of  heaven.' " 
What  more  any  man  needs  than  these  three  bene- 
fits, a  humble  student  of  the  Bible  would  find  it 
difficult  to  say.  The  endeavor  is  also  made  to 
draw  a  discriminating  line  between  "  regeneration  " 
and  '^  renewal ;"  but  those  who  make  this  distinc- 
tion give  the  Lord's  supper  great  prominence  as 
the  instrumentality  of  renewal.  The  life  given  at 
the  font  is  to  be  renewed  at  the  altar.  In  the  words 
of  the  Oxford  divines,  the  Sacraments  are  "  the 
instruments  of  inward  life,  according  to  the  Lord's 
declaration — that  baptism  is  a  new  birth,  and  that 
in  the  Eucharist  we  eat  the  living  bread."  These 
representations  are  clearly  provable  without  founda- 
tion ;  nevertheless  they  are  imbibed  by  many,  to 
their  everlasting  overthrow.  Who  that  desires  to 
have  a  conscience  void  of  ofience,  would  dare  to 
signify,  by  any  act  of  his,  an  approbation  of  doc- 
trines so  pernicious  ?  The  Christian's  duty  con- 
cerning a  teacher  of  false  doctrine  is  set  forth  by 
an  Apostle  : — "  Receive  him  not  into  your  house  ; 
neither  bid  him  God  speed;  for  he  that  biddeth 
him  God  speed  is  partaker  of  his  evil  deeds."  2 
John,  10, 11.  He  who  would  not  have  this  condem- 
nation must  be  careful  not  to  countenance  perver- 
sions of  evangelical  truth. 


162  A     BAPTIST     CHURCH, 

It  is  only  with  Baptists  that  a  believer  can  offer 
a  consistent  and  thorough  opposition  to  the  erro- 
neous estimate  of  external  rites.  None  who  adhere 
to  infant  baptism  can  give  a  clear  definition  of  its 
nature  and  benefits.  It  is  held  by  Presbyterians 
that  "  baptism  is  a  sign  and  seal  of  engrafting  into 
Christ,  of  remission  of  sins  by  His  blood,  and  re- 
generation by  His  Spirit."  The  Articles  of  the 
Methodist  Episcopal  Church  state,  that  "  Baptism 
is  not  only  a  sign  of  profession,  and  mark  of  differ- 
ence whereby  Christians  are  distinguished  from 
others  that  are  not  baptized  ;  but  it  is  also  a  sign 
of  regeneration  or  the  new  birth."  The  members 
of  these  communions  repudiate  th©  doctrine  of  bap- 
tismal regeneration,  yet  these  definitions,  and  the 
common  plea  that  those  who  receive  baptism  are 
thereby  brought  into  the  privileges  of  the  covenant 
of  grace,  force  the  conviction  that  they  beheve  a 
mysterious  and  important  efficacy  attaches  to  this 
rite.  With  regard  to  the  Methodist  Episcopal 
Church,  this  is  abundantly  evident,  if  the  "  Doc- 
trinal Tracts,"  issued  from  its  press,  are  to  be 
received  as  authority.  In  these  tracts  Mr.  Wesley 
says  :  "  The  church  declares,  in  the  rubric,  that  it* 
is  certain,  by  God's  word,  that  children  who  are 
baptized^  clyiiig  before  they  commit  actual  sin,  are 
saved."     And  furthermore  he  asserts,  "If  infants 


THE      CHRIST  LA  n's     HOME.  163 

are  guilty  of  original  sin.  then  they  are  proper 
subjects  of  baptism,  seeing,  in  the  ordinary  way, 
they  cannot  he  saved  unless  this  be  washed  away  in 
baptism."  Here  is  the  consolation  which  those  who 
receive  John  Wesley's  teaching  as  authority,  may 
have  over  the  dead  bodies  of  unbaptized  children. 

The  attempt  to  impress  on  the  parents  the  sup- 
posed importance  of  infant  baptism  must,  wherever 
successful,  tend  to  superstition.  The  disquietude 
of  many  parents,  when  their  children  are  drawing 
nigh  unto  death,  if  this  practice  has  not  been  ob- 
served, evidences  its  hold  upon  their  minds.  It  is 
to  be  presumed  that  ministers  are  not  altogether 
free  from  it.  Instances  are  not  uncommon  in 
which  they  administer  baptism  to  dying  babes. 
Testimony  from  those  favorable  to  this  practice 
confirm  our  opinion  of  its  evil  tendencies.  A 
Presbyterian  divine,  writing  of  the  "  Lamentable 
Ignorance"  which  prevails,  respecting  "Infant 
Baptism,"  observes,  "  By  some,  the  baptizing  of 
infants  seems  to  be  regarded  as  an  ecclesiastical 
ceremony,  which  is  needful  for  sanctioning  a  name 
to  the  child ;  while  others  conceive  and  speak  of  it, 
as  if  it  possessed  some  mysterious  virtue  for  making 
young  Christians.  Such  notions  are  not  confined 
to  the  most  illiterate  persons  of  the  visible  Church. 
They  have  been  promulgated  by  the  advocates  of 


164  A     BAPTIST      CHURCH, 

baptismal  regeneration,  and  their  influence  has 
been  extensively  felt,  even  within  the  pale  of  the 
Presbyterian  churches  !"  Let  the  reader  also  mark 
the  testimony  of  an  Episcopal  clergyman  in  Dela- 
ware. "  It  is  a  melancholy  fact,  that  many  pro- 
fessors of  faith  in  Christ,  appear  to  build  their 
hopes  of  future  happiness,  on  the  fact  of  having 
been  admitted  to  the  Church  by  baptism,  at  the 
period  of  their  infancy,  and  thus  delude  themselves 
with  the  idea  that  they  possess  every  title  to  the 
promises,  and  to  every  Christian  privilege  the 
Church  has  power  to  bestow." 

These  testimonies  from  individuals  who  favor 
and  practice  infant  baptism  show,  that  its  observ- 
ance detracts  from  the  spirituality  of  religion.  A 
consistent,  whole-hearted  protest  against  such  per- 
versions of  Gospel  institutions,  may  expose  Baptist 
churches  to  much  censure,  but  any  Christian  prop- 
erly impressed  with  the  delusion  which  infant 
spiinkling  originates  and  fosters,  would  rather  be 
taunted  with  "  Close  communion,"  long  as  he  re- 
mains on  the  earth,  than  give  it  the  remotest  sanc- 
tion. As  Baptists  do  not  administer  baptism  to 
regenerate,  or  knowingly  baptize  the  wnregenerate, 
and  as  their  church  order  keeps  them  from  imply- 
ing any  approbation  of  the  practice,  it  is  with  them 
alone,  a  Christian  can  successfully  exert  his  influ- 


THE 

ence,  against  those  uses  of  baptism,  by  Ty'hicb  it  is 
perverted  from  the  design  of  its  institution  to  the 
peril  of  immortal  souls. 

Those  who  endeavor  to  show  that  Baptists  make' 
too  much  of  baptism,  it  is  evident  in  the  light  of 
these  facts,  are  most  open  to  the  charge.  They 
who  give  to  an  outward  rite  such  mysterious  efficacy 
that  a  child  cannot  be  allowed  to  enter  the  world 
without  the  application  of  water  in  the  name  of  the 
Trinity,  and  who  fear  to  have  it  die  until  it  has  re- 
ceived this,  so  called  baptism,  certainly  attach  more 
importance  to  it  than  they  who  only  administer 
it  to  voluntary  subjects,  at  their  own  request,  and 
when  they  are  believed  to  be  the  subjects  of  Di^nne 
grace.  The  very  fact  that  Baptists  give  to  religion 
a  spiritual,  rather  than  a  sacramental  character, 
makes  them  obnoxious  to  opponents.  Thus  in  Ger- 
many a  recent  tourist  remarks  :  "  It  is  as  denying 
the  saving  efficacy  of  sacraments,  that  the  Baptists 
constitute  in  this  region  a  religious  body,  at  once, 
hard  to  be  understood,  and  greatly  to  be  feared. 
*  *  *  Even  the  evangelical  ministers  of  the 
Lutheran  Church,  who  acknowledge  the  piety  of 
the  Baptists,  yet  dread  their  increase,  and  publicly 
speak  of  them  as  the  greatest  enemies  which  the 
Church,  that  is,  the  ecclesiastical  system  has  to 
encounter." 


166  A     BAPTIST     CHURCH, 

Many  considerations  might  be  presented,  to  show 
the  propriety  and  importance  of  the  course  Baptists 
adopt.  It  is  of  importance  with  regard  to  the 
spiritual  interests  of  our  countrymen.  To  the  most 
enlightened  community,  a  spiritual  church  is  essen- 
"tial  to  a  proper  conception  of  Christianity.  The 
faithful  preaching  of  the  Truth  needs  to  be  enforced 
on  the  conscience,  by  its  faithful  exhibition  in  the 
lives  of  those  who  profess  to  be  under  its  influence. 
If,  while  it  is  maintained  that  piety  should  charac- 
terize the  membership  of  Christian  churches,  it  is 
also  declared,  that  persons  belong  to  the  church 
who  are  not  known  to  be  believers  in  Christ  at  all ; 
but  whose  only  title  is  that  of  being  born  of  Chris- 
tian parents,  and  made  to  undergo  the  outward 
ceremonial,  we  cannot  give  to  the  world  a  clear 
impression  of  the  spirituality  of  religion.  A  right 
position  with  respect  to  the  church  and  sacraments 
is  especially  of  importance,  when  we  consider  the 
vast  immigration  of  persons  from  countries  of 
Europe,  where  false  and  mischievous  views  on- 
these  subjects  prevail.  National  churches  cause 
many  who  come  hither  to  have  a  deep  abhorrence 
of  religion.  They  have  never  known  it  in  its  pu- 
rifying and  elevating  power.  Their  state  churches 
have  claimed  a  right  in  them  from  the  cradle,  and 
if  they  remained  within  their  reach,  would  assert 


THE      christian's     HOME.  167 

that  claim  till  thej  went  down  into  the  grave. 
The  ministers  whom  thej  have  been  accustomed  to 
know,  are  such  only  for  emolument  and  honor,  and 
their  care  of  the  people  arises,  not  from  a  desire  to 
benefit  them  in  spiritual  things,  but  to  enrich  them- 
selves in  temporalities.  They  have  known  them 
ever  forward  in  proclaiming  the  most  slavish  no- 
tions, and  in  palliating  the  invasions  of  popular 
rights.  At  the  best,  the  preaching  of  a  state 
church  is,  in  general,  but  bare  morality,  combined 
vvith  an  exaltation  of  the  Sacraments,  altogether 
inconsistent  with  the  simple  exhibition  of  the  Cross. 
For  membership  it  makes  no  spiritual  requirement, 
and  if  a  man  does  not  impugn  the  authority  or  re- 
fuse the  teaching  of  its  ministers,  it  has  no  con- 
troversy with  him,  however  far  his  life  may  lie  from 
the  line  of  true  Christian  morals.  It  is  evident 
that  the  religion  which  such  organizations  produce, 
cannot  claim  identity  with  that  of  the  Bible. 
"  Their  natural  and  genuine  product,"  Edward 
Miall  remarks,  "  is  a  species  of  religion  correspond- 
ing in  all  its  main  features  with  its  instrumental 
cause — a  religion  not  of  power  but  of  profession — 
an  uninquiring,  unreasoning,  passive,  uninfluential 
assent  to  a  dogma,  which  leaves  the  heart  just  what 
it  was,  and  very  partially  modifies  the  practice — a 
religion  which  never  penetrates  the  inner  man — 


168  A     BAPTIST     CHUaCH, 

"which  is  summed  up  in  a  decent  attention  to  eccle- 
siastical rites,  and  which,  in  the  majority  of  in- 
stances, does  not  reach  so  far  as  that,  but  begins 
and  ends  in  a  name."  Men,  therefore,  coming  to 
the  United  States  from  these  countries,  have  either 
so  distorted  a  view  of  religion,  that  thej  believe 
themselves  Christians  on  the  most  slender  founda- 
tion, or  they  regard  all  religious  institutions  as 
engines  of  oppression.  To  reach  such  minds,  it  is 
necessary  that  religion  be  exhibited  from  beginning 
to  end  in  its  voluntary  and  spiritual  aspects.  He 
who  baptizes  an  infant  pleads  for  that  on  which  all 
state  church'es  rests — a  religion  of  compulsion  and 
a  religion  of  form.  He  declares  an  individual  a 
membA'  of  the  church,  and  under  its  authority 
without  his  consent ;  and  so  long  as  the  prescribed 
outward  observance  has  been  fuliSlled,  all  is  done 
which  he  requires.  Let  the  man  who  has  seen 
religion,  only  as  the  poison  which  a  state  uses  to 
lull  and  subdue  men  to  its  purposes,  mark  the 
voluntariness  of  Baptist  churches,  where  none  are 
baptized  but  on  their  own  expressed  desire,  and 
Twhich,  as  none  are  coerced  into  its  membership, 
presents  in  every  way  a  voluntary  character :  let 
him  see  a  church,  which  has  no  ministers  invested 
with  power  to  send  oppressive  mandates  to  the 
several  congregations,  or  enforce  their  decisions  on 


THE      C  I-I  R  I  S  r  I  A  N  '  S      HOME.  169 

unwilling  flocks ;  and  his  reason  cannot  fail  to  per- 
ceive the  difference  of  a  true  church  from  the  spu- 
rious representatives,  which  have  either  seduced 
him  to  unthinking  formahsm,  or  driven  him  into 
scepticism  and  infidelity. 

The  Christian  who  unites  with  a  Baptist  Church 
gives   his   influence  in   support  of  principles,   on 
which  we  can  alone  cherish  the  hope,  that  a  jmre 
Christianity  can  be  manifested  and  perpetuated. 
Baptists  pre-eminentlj  acknowledge  the  authority 
of  Scripture.    While  all  evangelical  denominations 
profess  to  receive  the  Bible  as  the  only  rule  of  faith 
and  practice,  there  is  in  general  a  wide  departure 
from  the  principle.    Though  it  is  argued,  that  Scrip- 
ture is  of  the  highest  authority,  yet  there  is  a  mode 
of  dealing  with  it  which  does  it  the  greatest  injus- 
tice.     While   the   Protestant    Episcopal    Church 
maintains,  that    "Holy   Scripture   containeth   all 
things  necessary  to  salvation,"  in  general  its  min- 
isters call  their  flocks  to  listen  to  the  voice  of  tra- 
dition for  an  elucidation  of  its  teaching.     When 
the   founder  of  Methodism  desired  to  defend  his 
views  of  Infant  Baptism,  he  turned  from  Scripture 
to  tradition.     "  The  Church  declares  in  the  rubric, 
that  it  is  certain  that  children  who  are  baptized, 
dying  before  they  commit  actual  sin,  are  saved.'^ 
And  on  what  he  declares  "plainly  taught '^  in  this 


170  A     BAPTIST 

rubric^  lie  builds  up  a  solemn  matter  of  faith. 
Presbyterians  while  holding  the  supremacy  of  the 
world,  yet  make  their  appeal,  not  to  the  plain  teach- 
ing of  that  word,  but  to  the  inferences  which  they 
believe  they  can  reasonably  draw  from  it.  Their 
favorite  reference  is  the  Old  Testament.  When 
Presbyterian  church  government  is  in  question,  its 
coincidence  with  Jewish  institutions  is  generally  the 
gi'ound  of  defence.  As  New  Testament  proof  of 
infant  baptism  is  wanting,  the  appeal  is  to  the. 
circumcision  of  the  Jews.  Thus  in  an  able  paper  to 
which  we  have  before  referred,  while  it  is  admitted 
that  it  is  a  "  rite  unknown  to  Scripture,  and  that 
it  was  probably  unpracticed  in  the  apostolic  age," 
yet  reason  discovers  its  "  legitimacy."  "  The  pre- 
cedent of  circumcision,  of  itself  alone,  furnishes 
ample  authority  for  the  dedication  of  Christian  in- 
infants  to  God,  and  their  public  incorporation  into 
the  Church  of  Christ."  Here  an  usage  is  main- 
tained, which  is  admitted,  "unknown to  Scripture," 
simply  because  it  is  believed,  that  it  is  supported 
by  the  deduction  of  human  reason.  The  reason 
of  a  fallible  man  affords  a  supplement  to  inspiration 
and  apostolic  practice.  The  tendency  of  such  a 
manner  of  dealing  with  sacred  truth,  can  not  be 
disguised.  Once  let  a  departure  from  the  plain 
teaching  of  Scripture  be  sanctioned,  with  regard  to 


THE      christian's      HOME.  lYl 

Christian  doctrine,  and  there  is  no  extent  to  TYhich 
it  may  not  be  carried.  It  supplants  what  it  should 
support.  It  turns  institutions  from  their  original 
import  to  be  administered  on  principles  which  nul- 
lify the  instructions  of  our  Lord.  It  was  stated 
^m  1853,  that  the  leading  Romish  periodicals  in  the 
United  States,  were  edited  bj  men  who  had  be- 
longed to  Protestant  communions.  The  transition 
of  these  persons  to  Romanism  was  only  a  natural 
sequence  of  the  principle  which  regards  usages,  as 
proper  and  obligatory,  for  which  no  warrant  can 
be  found  in  Scripture.  This  opens  the  sluices  of 
error,  and  it  is  no  wonder  that  men  receive  the 
whole  measure  of  so  called  "  Catholic  truth." 
An  Oxford  student,  who  had  drank  in  the  Church 
ideas  of  the  Tractarians,  truly  expressed  his  diffi- 
,culties  in  conversing  with  a  Baptist  concerning  his 
Rome-ward  tendencies,  when  he  exclaimed,  "  I 
must  go  to  Rome,  or  come  to  you."  A  Baptist 
Church  is  more  truly  antipodal  to  the  Romish 
communion  than  any  other. 

There  is  reason  to  believe  that  we  are  to  know 
more  of  the  virulence  of  papal  controversy,  and 
it  becomes  a  Christian  to  occupy  a  position  in 
which  all  his  influence  may  be  employed  aright. 
The  issue  of  the  controversy  gives  little  fear  to 
those  who  love  their  Bibles.    The  remark  has  been 


172  A     BAPTIST      CHURCH, 

made,  that  the  present  "  great  words "  and  arro- 
gant attempts  of  the  Church  of  Rome,  are  ''  telling 
to  the  startled  world,  that  the  Ark  of  the  Papacy 
is  among  the  breakers,"  and  it  has  been  well  ob- 
served, that  in  the  "  tremendous  catastrophe," 
Vvdien  this  gigantic  bark  goes  down,  "  our  hope  of 
escape  is  in  keeping,  as  far  as  possible,  from  the 
foundering  wreck."  He  who  would  follow  this 
counsel  must  obey  the  great  Baptist  principle: 
"  Touch  not,  taste  not,  handle  not  after  the  com- 
mandments and  doctrines  of  men." 

When  we  insist  that  Baptist  principles  are  the 
great  bulwarks  of  Evangelical  religion,  we  are  not 
making  an  empty  assertion.  History  gives  it  a 
decisive  confirmation.  In  the  six  centuries  which 
preceded  the  consolidation  of  the  Romish  system, 
we  have  no  difficulty  in  finding  Baptist  principles ; 
and  when  Anti-Christ  became  "  great  in  power," 
it  was  chiefly  in  the  hearts  of  immersed  believers 
that  faith  was  found  in  the  earth.  A  late  eminent 
authoress,  in  a  work  intended  to  meet  the  falla- 
cies of  Romish  and  High  Church  writers,  with  re- 
gard to  the  perpetuity  of  the  Church,  endeavors 
to  show  that  there  has  always  been  a  church 
visible  in  the  earth,  apart  from  that  of  Rome.* 
When  she  attempts  to  trace  that  church,  it  is  "  by 

*  The  Church  Visible  in  all  Ages.     By  Charlotte  Elizabeth. 


THE      CRISTIAN's     HOME.  173 

the  stain  of  its  martyrs'  blood ;  by  the  light  of  its 
martyrs'  fires."  "  The  Paulicans,"  the  "  Cathari" 
or  "  Pavlikans,"  the  "  Albigenses  "  and  the  "  Lol- 
lards "  are  exhibited  as  constituting  a  visible  church 
during  the  ages  of  papal  persecution.  It  is  main- 
tained that  by  these  pure  religion  was  kept  alive. 
And  ^vho  Tvere  they  ?  If  we  make  diligent  exami- 
nation, we  find  them  condemned  by  ?J1  Popish 
writers  for  their  repudiation  of  Romish  doctrines. 
Nevertheless,  the  question  arises,  What  denomina- 
tion of  this  day  did  they  most  resemble  ?  When 
we  ask  this  question  concerning  the  Paulicans,  we 
find  Mosheim  saying,  "It  is  evident  they  rejected 
the  baptism  of  infants.  They  were  not  charged 
with  any  error  concerning  baptism."  '^  They 
were,"  says  Milner,  "  simply  Scriptural  in  the 
use  of  the  Sacraments  :  they  disregarded  relics 
and  all  the  fashionable  equipage  of  superstition ; 
they  knew  no  other  mediator  but  the  Lord  Jesus 
Christ."*  If  we  ask  of  the  Cathari'?  A  docu- 
ment which  Milner  preserves  in  his  history  informs 
us  :  "  They  do  not  believe  infant  baptism  to  be  a 
duty,  alleging,  that  passage  of  the  Gospel, '  Whoso- 
ever shall  believe  and  be  baptized  shall  be  saved. 'f 

*  Milner's   History   of  the   Church   of  Christ.      Cent.    ix. 
Chap.  2. 

t  Ibid.     Cent.  11.  Chap.  3. 


1T4  A     BAPTIST     CHURCH, 

Wlien  we  make  inquiry  concerning  tlie  ancient 
Alhigenses  or  Waldenses,  we  find  a  variety  of  evi- 
dence w^hich  shows,  that  infant  baptism  had  no 
place  in  their  confessions  of  faith, -and  that  they 
were  obnoxious  to  their  persecutors  from  the  sim- 
plicity of  their  view  of  sacraments.  With  regard 
to  the  Lollards,  there  is  evidence  that  they  rejected 
infant  baptism^  believing  it  a  needless  ceremony.* 
That  in  church  government  these  early  Christians 
maintained  simple  and  Scriptural  ideas  of  the 
church  is  easy  of  demonstration.  It  is  therefore 
evident,  that,  by  means  of  Baptists  keeping  the 
"  way  that  some  call  heresy,"  pure  Christianity  was 
preserved  in  the  earth ;  and  by  them  alone  could  a 
Church  of  England  writer  trace  "  the  church  visi- 
ble in  all  ages  !"  An  English  writer  eloquently 
remarks  :  "  Five  hundred  years  before  the  Refor- 
mation, believers,  baptized  upon  a  profession  of 
their  faith,  were  witnesses  for  God,  when  darkness 
covered  the  so-called  church,  and  gross  darkness 
the  people ;  their  blood  was  the  first  shed  in  this 
land  for  the  truth.  The  fifty  thousand  slaughtered 
saints,  of  the  Valley  of  Piedmont,  who  kept  the 
faith  '  when  all  our  fathers  worshipped  stocks  and 
stones,'  and  who  yet  cry  against  '  the  church ' 
from  beneath  the  altar,  were  baptized  believers, 

*  London  Encyclopedia. 


THE      christian's     HOME.  1Y5 

upon  whose  general  slaughter,  night  rested  upon 
Europe.  At  the  Reformation,  and  after  the  Re- 
formation, baptized  believers  had  to  lay  down  their 
lives  and  to  seal  their  testimony  to  the  sole  authority 
of  Scripture,  and  the  individual  responsibility  of 
man  to  God."  Amid  persecutions  the  most  un- 
sparing, and  calumnies  the  most  disheartening,  God 
has  kept  Baptist  churches  in  the  earth  ;  and  when 
they  have  seemed,  to  the  eye  of  a  world  lying  in 
wickedness,  unlikely  to  survive,  they  have  spread 
abroad  with  a  rapidity,  and  taken  a  hold  which  has 
filled  opponents  with  wonder  and  dismay.  Though 
death  has  passed  upon  churches,  which  were  once 
full  of  the  promise  of  spiritual  life,  they  have  existed 
and  were  never  known  more  strong  in  an  orthodox 
faith,  or  more  earnest  in  seeking  to  extend  the 
Gospel  of  Christ. 

The  extension  of  Baptist  principles  in  the  past, 
is  to  be  ascribed  to  the  inherent  force  of  Divine 
truth.  The  Bible  is  still  the  only  hope  and  best 
instrumentality  for  their  successful  propagation. 
One  denomination  cannot  send  forth  its  ministers, 
without  seeing  that  they  bear  with  them  a  "  Prayer 
Book ;"  another  would  have  all  whom  it  commis- 
sions carry  its  "  Confession  "  and  "  Catechisms  ;" 
and  yet  another  places  in  the  hands  of  its  preachers 
a  "  Book  of  Doctrines  and  Discipline  :"  but  those 


176  A     BAPTIST     CHURCH, 

who  make  the  oracles  of  God  their  sole  directory, 
can  dispense  with  all  aids  of  human  invention. 
*■'  A  New  Testament  and  a  free  country,  will  make 
Baptists  any  where."* 

Despotism  and  oppression  have  not  prevented  the 
progress  of  primitive  principles.  On  the  continent 
of  Europe  in  late  years.  Baptists  have  increased  in 
number  daily,  though  exposed  to  incarceration,  fines 
and  banishment.  In  other  lands,  where,  though  free 
from  persecution  by  the  authority  of  legal  enact- 
ment, they  have  encountered  the  scoff  of  the  learned 
and  the  frown  of  the  powerful,  they  have  made  sure 
progress.  And  the  prospect  before  them  is  most 
exhilarating.  The  last  half  century  has  witnessed 
a  remarkable  approximation  of  Pedo-baptists  to 
their  principles.  Their  idea  of  the  necessity  of 
conversion  for  church  membership  is  now  popular 
in  denominations  in  which  it  was  once  scorned. 
Dissatisfaction  with  infant  baptism  is  widely  spread 
and  increasing.  The  ground  on  which  it  has  been 
advocated  is  being  abandoned.  Its  friends  occupy 
their  last  defences,  and,  it  is  easy  to  perceive,  are 
'not  very  anxious  to  have  their  strength  tested.  The 
importance  of  more  regard  being  paid  to  the  will 
of  the  people,  is  felt  in  ecclesiastical  organizations 
where  clerical  rule  had  been  dominant.     The  Con- 

*  Dr.  Hague. 


THE      christian's      HOME.  ±77 

gregational  form  of  church  government  is  better 
appreciated  with  Pedo-baptists.  Churches  are 
multipljdng,  -who  adopt  this  principle  of  organiza- 
tion. These  things  indicate  movement  in  the  riocbt 
direction.  It  is  evident  that  "  Truth  "  is  no  longer 
"  fallen  in  the  street."  She  has  arisen,  and  with 
the  restless  activities  of  this  age,  is  making  her  way 
to  the  destruction  of  human  institutions  in  religion ; 
and  though  thousands,  in  their  weakness,  may  do 
them  homage,  or,  in  their  ignorance  set  themselves 
for  their  defence,  their  speedy  overthrow  is  certain. 
Rightly  did  Krummacher  speak,  when  he  uttered 
that  sentence  :  "  Ah,  there's  a  future  for  Baptists." 
Their  day  of  triumph  is  not  yet — perhaps  it  is 
distant ;  but  it  will  come.  In  common  with  others, 
in  trying  to  meet  the  demands  of  the  age,  they  may 
be  tempted  to  forget  the  means  by  which  the  church 
is  to  be  blessed  and  the  world  evangelized.  Im- 
pressed with  the  changes  which  are  occurring  in  all 
things,  they  may  feel  that  it  behooves  them  to  have 
a  more  comely  erection  than  the  simple  meeting- 
house in  which  their  fathers  worshipped,  a  ministry 
more  marked  for  scholarly  attainments  than  was 
common  in  former  times,  and  choristers  more  skilled 
than  have  sometimes  led  the  songs  of  Zion,  and  it 
is  only  as  the  Holy  Spirit  truly  impresses  them 
with  the  remembrance  of  the  way  in  which  God 


1T8  A     BAPTIST     CHURCH, 

hath  led  them  to  their  present  commanding  position, 
thej  will  be  kept  from  reliance  on  human  sources 
of  power.  But  if  that  Divine  Agent  shall  keep 
them  firm  in  the  belief,  that  the  presence  of  Jesus, 
^the  faithful  preaching  of  Gospel  truth,  the  conver- 
'sion  of  sinners,  and  the  possession  and  exhibition 
of  spiritual  life,  are  the  means  and  evidences  of 
prosperity,  they  can  know  neither  reflux  nor  delay 
in  the  tide  of  their  progress. 

God  grant  that  the  reader  may  have  the  charity, 
and  humility,  and  holiness  of  a  true  Christian  life, 
and  that  these  may  serve  to  give  volume  and  power 
to  the  protest  of  Baptist  churches  against  perver- 
sions of  the  ordinances  our  Lord  has  instituted, 
and  infringements  of  the  liberties  He  has  bestowed. 


THE    END. 


